Doomes-Day: or, A treatise of the resurrection of the body Delivered in 22. sermons on 1. Cor. 15. Whereunto are added 7. other sermons, on 1. Cor. 16. By the late learned and iudicious divine, Martin Day ...
Publisher: Printed by T homas H arper and M iles F lesher for Nathanael Butter and are to be sold at the signe of the Pide Bull neere Saint Austins gate
for in five or sixe verses before the text, he disputes from the omnipotencie of God; in raising Christ his Sonne. He hath discoursed also, of Christs kingdome; and of the delivery of the kingdome of his mediation: and of the end of all things, the perfect consummation of all;
for in five or sixe Verses before the text, he disputes from the omnipotency of God; in raising christ his Son. He hath discoursed also, of Christ Kingdom; and of the delivery of the Kingdom of his mediation: and of the end of all things, the perfect consummation of all;
And he saith that there were certaine men in the world, that were baptised for dead, that is, they are baptised in a certaine hope of the resurrection of the dead:
And he Says that there were certain men in the world, that were baptised for dead, that is, they Are baptised in a certain hope of the resurrection of the dead:
whose labour is lost, and their faith frustrate, and to no purpose; if they have not the end of that whereof they now make profession here. So some expound it.
whose labour is lost, and their faith frustrate, and to no purpose; if they have not the end of that whereof they now make profession Here. So Some expound it.
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I take it that the Apostle speakes of some other more peculiar and particular cause, that is, concerning the state of the Church of God in persecution;
I take it that the Apostle speaks of Some other more peculiar and particular cause, that is, Concerning the state of the Church of God in persecution;
they did come and offer themselves in a voluntary martyrdome, and tooke the baptisme of death, that is, they were baptised to this purpose: being willing to offer themselves as dead men, to persecution for the Gospell sake, which they would not have done,
they did come and offer themselves in a voluntary martyrdom, and took the Baptism of death, that is, they were baptised to this purpose: being willing to offer themselves as dead men, to persecution for the Gospel sake, which they would not have done,
First, that whatsoever this baptising over the dead was, (and therein is all the difficultie) yet it was a thing that was publike, notorious, and knowne to the Corinthians, it was a matter that was not obscure to them, although it be to us.
First, that whatsoever this Baptizing over the dead was, (and therein is all the difficulty) yet it was a thing that was public, notorious, and known to the Corinthians, it was a matter that was not Obscure to them, although it be to us.
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thereby to winne their judgements to this conclusion, concerning the bodies resurrection. Secondly, another thing is, that whatsoever this baptisme was;
thereby to win their Judgments to this conclusion, Concerning the bodies resurrection. Secondly, Another thing is, that whatsoever this Baptism was;
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And so upon this ground we must gather, that that opinion is most likely, and to be imbraced, that maketh most for the resurrection of the body. And if there be any sence of more force then other,
And so upon this ground we must gather, that that opinion is most likely, and to be embraced, that makes most for the resurrection of the body. And if there be any sense of more force then other,
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All the doubt comes out of the ambiguitie of this one word Baptisme. While some take this baptisme for the sacramentall washing; others againe take it for a ceremoniall washing: either such as were in the Law among the legall ceremonies; or such as were knowne in the common course of life, the washing of the bodies and corpes of the dead, when they were layd forth for the Coffin.
All the doubt comes out of the ambiguity of this one word Baptism. While Some take this Baptism for the sacramental washing; Others again take it for a ceremonial washing: either such as were in the Law among the Legal ceremonies; or such as were known in the Common course of life, the washing of the bodies and corpses of the dead, when they were laid forth for the Coffin.
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And then how the words prove, and argue. For if we finde once but the true signification, we shall then finde the perfect demonstration and proofe that ariseth from them.
And then how the words prove, and argue. For if we find once but the true signification, we shall then find the perfect demonstration and proof that arises from them.
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First, then, the Church hath taken it, as though the Apostle alluded to a grosse errour of the Cerinthians and Montanists: and as Saint Chrysostome saith of the Marcionits, which out of these words, have gathered a ridiculous kinde of baptising of young Christians. And they said,
First, then, the Church hath taken it, as though the Apostle alluded to a gross error of the Cerinthians and Montanists: and as Saint Chrysostom Says of the Marcionites, which out of these words, have gathered a ridiculous kind of Baptizing of young Christians. And they said,
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when there was any Catechumeni, (that is, those that were not baptised, but were yet in their principles, and in their catechisme: ) for then they baptised none,
when there was any Catechumen, (that is, those that were not baptised, but were yet in their principles, and in their Catechism:) for then they baptised none,
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for the most part, till they were come to yeares of discretion, that themselves were able to make profession of their owne faith. Now if any of these were taken away by death (upon the sudden,
for the most part, till they were come to Years of discretion, that themselves were able to make profession of their own faith. Now if any of these were taken away by death (upon the sudden,
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or by any casualty) which had intended to be baptised at the appointed season, which was Easter: in this case, they were to substitute and appoint some friend that was alive, to answer for the dead man: and to be baptised for him. And then in a kinde of stage-playing, they laid the dead childe, or the dead man, upon a forme, or upon a table, or on a bed: and the substitute or appointed friend, was to goe under the bed or table; and to answer to those questions that the Priest did usually make, to the partie baptised.
or by any casualty) which had intended to be baptised At the appointed season, which was Easter: in this case, they were to substitute and appoint Some friend that was alive, to answer for the dead man: and to be baptised for him. And then in a kind of stage-playing, they laid the dead child, or the dead man, upon a Form, or upon a table, or on a Bed: and the substitute or appointed friend, was to go under the Bed or table; and to answer to those questions that the Priest did usually make, to the party baptised.
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Afterwards, that the Church of God tooke up this custome: yea, such as were not heretiques, but were brought up in the Church; yet they thought it as possible for one man to be baptised for another, as for one man to be helped by anothers prayers: but this hath no shew of consequence in it.
Afterwards, that the Church of God took up this custom: yea, such as were not Heretics, but were brought up in the Church; yet they Thought it as possible for one man to be baptised for Another, as for one man to be helped by another's Prayers: but this hath no show of consequence in it.
So that one cannot be baptised for another. Yet some in the Church mistaking this text of Scripture, thought that when any that intended to be baptised, were taken away before the due time;
So that one cannot be baptised for Another. Yet Some in the Church mistaking this text of Scripture, Thought that when any that intended to be baptised, were taken away before the due time;
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And they thought this was profitable to him that was deceased, But these are but mockeries of the Sacrament, and questionlesse, it is a thing that the Apostle alludes not to.
And they Thought this was profitable to him that was deceased, But these Are but mockeries of the Sacrament, and questionless, it is a thing that the Apostle alludes not to.
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It doth not follow, that because foolish men abuse the Sacrament to a hope of the resurrection, that therefore there shall be a resurrection. For foolish actions have no probation, there is no force in that which is without reason. And seeing the Apostle is curious, to rebuke them for lesser matters:
It does not follow, that Because foolish men abuse the Sacrament to a hope of the resurrection, that Therefore there shall be a resurrection. For foolish actions have no probation, there is no force in that which is without reason. And seeing the Apostle is curious, to rebuke them for lesser matters:
as concerning meate offered to Idols, and women being uncovered in the Church; which seeme to be matters of lesse moment; yet he particularly reproves thē;
as Concerning meat offered to Idols, and women being uncovered in the Church; which seem to be matters of less moment; yet he particularly reproves them;
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much more would he have rebuked this, and not have suffered such a gangrene of errour, to eate into the body of the Church, as this was, that makes a mockerie of the Sacrament. Therefore seeing it hath no force to prove, and because it is likely that the Apostle would not suffer such a thing to be extant there:
much more would he have rebuked this, and not have suffered such a gangrene of error, to eat into the body of the Church, as this was, that makes a mockery of the Sacrament. Therefore seeing it hath no force to prove, and Because it is likely that the Apostle would not suffer such a thing to be extant there:
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nor is there mention any where in his Epistles, of such an errour that was crept into Corinth. Therefore we reject the exposition, although some other of the Fathers, thinke, that out of their common abuse, the Apostle makes a good use, and drawes an argument,
nor is there mention any where in his Epistles, of such an error that was crept into Corinth. Therefore we reject the exposition, although Some other of the Father's, think, that out of their Common abuse, the Apostle makes a good use, and draws an argument,
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It is lawfull, sometimes, to draw arguments from the follies and dreames of the heathen; so our Divines doe out of Plato, and out of the historie of Err, who (they say) after his death lived,
It is lawful, sometime, to draw Arguments from the follies and dreams of the heathen; so our Divines do out of Plato, and out of the history of Err, who (they say) After his death lived,
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That is, it was a custome (for the first 500. yeares, almost) that those that were baptised into the name of Christ, they thought good to deferre it till the latter end of their life,
That is, it was a custom (for the First 500. Years, almost) that those that were baptised into the name of christ, they Thought good to defer it till the latter end of their life,
and so when they lay sicke upon their death bed, they called for baptisme. For, they thought (according to the errour of Novatian ) that when a man had once received baptisme, and had tasted of that heavenly gift, as the Apostle speakes, Heb. 6. if they then fell into sinne, there was no Sacrament for them,
and so when they lay sick upon their death Bed, they called for Baptism. For, they Thought (according to the error of Novatian) that when a man had once received Baptism, and had tasted of that heavenly gift, as the Apostle speaks, Hebrew 6. if they then fell into sin, there was no Sacrament for them,
nor no hope to be reconciled to God, which is the cut-throat of all faith and repentance; but they being carried thus, by naturall reason, thought that after they were baptised, and had made defiance of the world, the flesh, and the divell; and then fell backe and relapsed into sinne;
nor no hope to be reconciled to God, which is the cutthroat of all faith and Repentance; but they being carried thus, by natural reason, Thought that After they were baptised, and had made defiance of the world, the Flesh, and the Devil; and then fell back and relapsed into sin;
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they thought there was no pardon for them. And because they knew their owne weakenesse and infirmitie, that they could not so renounce the world, the flesh, and the divell, but that they were oft intangled with them, or with some of them:
they Thought there was no pardon for them. And Because they knew their own weakness and infirmity, that they could not so renounce the world, the Flesh, and the Devil, but that they were oft entangled with them, or with Some of them:
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therefore unlesse they should bring upon their soules an inevitable necessitie of damnation, they thought it good not to meddle with that Sacrament, till they were past the necessity of sinning, which when that is, no man knowes.
Therefore unless they should bring upon their Souls an inevitable necessity of damnation, they Thought it good not to meddle with that Sacrament, till they were passed the necessity of sinning, which when that is, no man knows.
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But they imagined, that old age would bring a cessation, and a supersedeas of all offences: and that then, they might better serve God, and with more quietnesse, according to their profession.
But they imagined, that old age would bring a cessation, and a supersedeas of all offences: and that then, they might better serve God, and with more quietness, according to their profession.
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being as ridiculous, because this is injurious to God, and to the Sacrament, and pernicious to mens owne soules; to tempt God whether he will give them a time of their owne choosing:
being as ridiculous, Because this is injurious to God, and to the Sacrament, and pernicious to men's own Souls; to tempt God whither he will give them a time of their own choosing:
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to put off the Sacrament, that should be imbraced upon all opportunities: to refuse it when God offers it, which we should take thankfully and chearefully.
to put off the Sacrament, that should be embraced upon all opportunities: to refuse it when God offers it, which we should take thankfully and cheerfully.
and not have suffered the Corinthians to have beene so tardy in a point of salvation. Wherefore I take this opinion not to be according to the Apostles minde:
and not have suffered the Corinthians to have been so tardy in a point of salvation. Wherefore I take this opinion not to be according to the Apostles mind:
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It is true our Saviour Christ, includes in that speech, both them that were dead naturally, and them that were dead spiritually. For in one place, he saith, God is not the God of the dead, but of the living:
It is true our Saviour christ, includes in that speech, both them that were dead naturally, and them that were dead spiritually. For in one place, he Says, God is not the God of the dead, but of the living:
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that those that are baptised for dead, that is for remission of sinnes; wherein, the body, and soule are dead: and for the quickening and reviving of them by spirituall grace. But this is too farre off:
that those that Are baptised for dead, that is for remission of Sins; wherein, the body, and soul Are dead: and for the quickening and reviving of them by spiritual grace. But this is too Far off:
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for the Apostles meaning is not here to speake of a thing that is common, (that being common to all beleevers, to be baptised, for the remission of sinnes) but he speakes of some peculiar baptisme, that was not common to all in generall,
for the Apostles meaning is not Here to speak of a thing that is Common, (that being Common to all believers, to be baptised, for the remission of Sins) but he speaks of Some peculiar Baptism, that was not Common to all in general,
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Besides, the Apostle speakes not here of the spirituall resurrection, but of the corporall, he speakes not of the rising from sinne to grace, although it be true that they that are baptised, are baptised for the remission of sinnes, yet it is not proper here;
Beside, the Apostle speaks not Here of the spiritual resurrection, but of the corporal, he speaks not of the rising from sin to grace, although it be true that they that Are baptised, Are baptised for the remission of Sins, yet it is not proper Here;
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for the Apostle speaks of the resurrection of the flesh: the spirituall is allegoricall: which is from the death of sinne, to the life of grace, by repentance. Therefore that proves nothing,
for the Apostle speaks of the resurrection of the Flesh: the spiritual is allegorical: which is from the death of sin, to the life of grace, by Repentance. Therefore that Proves nothing,
They that are baptised for the dead, that is, that are baptised into the death of Christ Iesus, to be planted with him into the similitude of his death.
They that Are baptised for the dead, that is, that Are baptised into the death of christ Iesus, to be planted with him into the similitude of his death.
And that you may see that it hath some similitude of reason in it, looke in Rom. 6.4.5. Doe you not know, saith the Apostle, that they that are baptised into Christ, are baptised into his death? therefore we are buried together with him in baptisme.
And that you may see that it hath Some similitude of reason in it, look in Rom. 6.4.5. Do you not know, Says the Apostle, that they that Are baptised into christ, Are baptised into his death? Therefore we Are buried together with him in Baptism.
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It is true, that every man that makes profession of the faith of Christs baptisme, among the rest of the articles that he professeth, he must beleeve in Christ that was dead, and buried, that he was crucified, and that he descended into hell, and that he rose againe the third day, &c. And he professeth also, that he is ready to dye for Christ, when he shall be called to it,
It is true, that every man that makes profession of the faith of Christ Baptism, among the rest of the Articles that he Professes, he must believe in christ that was dead, and buried, that he was Crucified, and that he descended into hell, and that he rose again the third day, etc. And he Professes also, that he is ready to die for christ, when he shall be called to it,
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and till that time come, that he will dye spiritually in his heart and in his will to worldly affections: which he knowes, that Christ never had in him,
and till that time come, that he will die spiritually in his heart and in his will to worldly affections: which he knows, that christ never had in him,
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Therefore this being the symbol and badge of our profession; it seemes from hence, that every man that is baptised, may be said to be baptised for dead: that is,
Therefore this being the symbol and badge of our profession; it seems from hence, that every man that is baptised, may be said to be baptised for dead: that is,
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Chrysostome proves this by an argument, that hee thinkes fit and convenient for the purpose: for, saith he, whether of the two is easier, to raise the body from death,
Chrysostom Proves this by an argument, that he thinks fit and convenient for the purpose: for, Says he, whither of the two is Easier, to raise the body from death,
or to raise the soule from sinne? no doubt, saith hee, it is an easier matter to raise the dead body from the grave, than to raise a soule that is dead in sinnes and trespasses, to newnesse of life. And behold, saith he, in the Romans, the Apostle proves the one by the other, that although we thinke it easier, yet he intimates, that that which we thinke to be easier, is harder:
or to raise the soul from sin? no doubt, Says he, it is an Easier matter to raise the dead body from the grave, than to raise a soul that is dead in Sins and Trespasses, to newness of life. And behold, Says he, in the Roman, the Apostle Proves the one by the other, that although we think it Easier, yet he intimates, that that which we think to be Easier, is harder:
where our Lord discoursing with the Pharisees, when they had said, who can forgive sinnes? he askes them whether it were easier to say to the sicke of the Palsie, take up thy bed and walke,
where our Lord discoursing with the Pharisees, when they had said, who can forgive Sins? he asks them whither it were Easier to say to the sick of the Palsy, take up thy Bed and walk,
for (as I said before) the Apostles meaning is not here, to instruct us in the renovation of the soule, of newnesse of life, in holinesse and sanctification: but to tell us of the resurrection of the flesh; that is his chiefe argument, the maine point he insisteth precisely upon.
for (as I said before) the Apostles meaning is not Here, to instruct us in the renovation of the soul, of newness of life, in holiness and sanctification: but to tell us of the resurrection of the Flesh; that is his chief argument, the main point he insisteth precisely upon.
They say Saint Paul alludes to the Leviticall Law, Numb. 19. when a man had touched any dead carkasse, he was to be cleansed before the even: but suppose, say they, that the man dyed by casualty, before night, before he could come to the Priest, before he could have gotten the matter of his purification, what was then to be done? Then, say they, his neighbour was to be cleansed for him:
They say Saint Paul alludes to the Levitical Law, Numb. 19. when a man had touched any dead carcase, he was to be cleansed before the even: but suppose, say they, that the man died by casualty, before night, before he could come to the Priest, before he could have got the matter of his purification, what was then to be done? Then, say they, his neighbour was to be cleansed for him:
But what is their purpose? certainly to bring in prayer for the dead, because they thinke that as there was baptisme for the dead, so there should be prayer for the dead. And if the one fall to be so, the other must needs be so too.
But what is their purpose? Certainly to bring in prayer for the dead, Because they think that as there was Baptism for the dead, so there should be prayer for the dead. And if the one fallen to be so, the other must needs be so too.
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For I rather thinke that there should be prayer for the dead, than that there should be baptising for them; to speake in a sacramentall sence. They doe it, to bring in their superstitions of holy-water, and sprinkling the graves and sepulchers, and coffins of dead persons: thereby to make them more pure before God; and that which is more ridiculous, that the Priest should undertake in times past (and it may be now too, in our times) when he was sent for to a sicke body to give him the host, and that the party were dead before he came, he in the presence of the company, was to eate it, for him that was deceased:
For I rather think that there should be prayer for the dead, than that there should be Baptizing for them; to speak in a sacramental sense. They do it, to bring in their superstitions of Holy water, and sprinkling the graves and sepulchers, and coffins of dead Persons: thereby to make them more pure before God; and that which is more ridiculous, that the Priest should undertake in times past (and it may be now too, in our times) when he was sent for to a sick body to give him the host, and that the party were dead before he Come, he in the presence of the company, was to eat it, for him that was deceased:
neither in this Epistle, nor in the old Law: There is no such thing that there was any such purification by a proxie; but it was alway done in a mans owne person: and there was no fri•nd admitted in any such action.
neither in this Epistle, nor in the old Law: There is no such thing that there was any such purification by a proxy; but it was always done in a men own person: and there was no fri•nd admitted in any such actium.
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And this is more neare the point, for indeed in the Scripture, it is a most usuall and common saying, to call afflictions by the name of baptisme. So Math. 20. Mark. 9. when the sonnes of Zebede come to our Lord and desire a boone of him;
And this is more near the point, for indeed in the Scripture, it is a most usual and Common saying, to call afflictions by the name of Baptism. So Math. 20. Mark. 9. when the Sons of Zebedee come to our Lord and desire a boon of him;
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saith he, Can ye drinke of that Cup whereof I shall drinke, and can ye be baptised with the baptisme that I shall be baptised withall? and they answer againe, they could. Christ tels them again, that indeed they should drinke of that cup,
Says he, Can you drink of that Cup whereof I shall drink, and can you be baptised with the Baptism that I shall be baptised withal? and they answer again, they could. christ tells them again, that indeed they should drink of that cup,
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but to sit at his right hand, and at his left, &c. where we may see, he speakes of the baptisme of fire and trouble, and persecution. That which is intended in those words, the same also by comparison, may be taught here, and interpreted in this place.
but to fit At his right hand, and At his left, etc. where we may see, he speaks of the Baptism of fire and trouble, and persecution. That which is intended in those words, the same also by comparison, may be taught Here, and interpreted in this place.
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They that are baptised for dead, that is, those that scorned their lives, that cared not for them: those that were ready to drinke the cup of Christ, that were ready to throw themselves into danger, for the glory of their Lord, and Master.
They that Are baptised for dead, that is, those that scorned their lives, that cared not for them: those that were ready to drink the cup of christ, that were ready to throw themselves into danger, for the glory of their Lord, and Master.
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Where the Apostle saith, why are we in danger or jeopardie every houre, if the dead rise not? as if he would bring the argument from abroad, home to himselfe;
Where the Apostle Says, why Are we in danger or jeopardy every hour, if the dead rise not? as if he would bring the argument from abroad, home to himself;
Where he meanes in the same sence, the baptisme of affliction. For a man in affliction, is as it were a dead man: a man in prison, as though he were in the bottome of the water in another element,
Where he means in the same sense, the Baptism of affliction. For a man in affliction, is as it were a dead man: a man in prison, as though he were in the bottom of the water in Another element,
is not meant of any sacramentall washing; but as the word is often used, for a legall washing and purifying; common and ordinary, at the carrying forth of the dead, as in Heb. 9. there are many washings, and the word is thus used in divers places in the Gospell. As where Christ saith, the Scribes and Pharisees, when they come from the market, they baptised their hands,
is not meant of any sacramental washing; but as the word is often used, for a Legal washing and purifying; Common and ordinary, At the carrying forth of the dead, as in Hebrew 9. there Are many washings, and the word is thus used in diverse places in the Gospel. As where christ Says, the Scribes and Pharisees, when they come from the market, they baptised their hands,
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and it signifieth to dip, to wash, and make cleane. And so it was a custome among Christians, they used when they layd their dead bodies forth, to wash them and annoynt them.
and it signifies to dip, to wash, and make clean. And so it was a custom among Christians, they used when they laid their dead bodies forth, to wash them and anoint them.
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And all this was done, as a certaine assurance and signe of the resurrection. So the body of our Lord Iesus, was imbalmed by Ioseph of Arimathea, and Nichodemus: and should have beene more fully embalmed, upon that which we call our sunday morning; but that the women received relation of his resurrection, before they came to the grave.
And all this was done, as a certain assurance and Signen of the resurrection. So the body of our Lord Iesus, was imbalmed by Ioseph of Arimathea, and Nicodemus: and should have been more Fully embalmed, upon that which we call our sunday morning; but that the women received Relation of his resurrection, before they Come to the grave.
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This custome was used in Egypt, as we see in the Scriptures: and in expresse words, Acts 9. Dorcas or Tabitha, when she was dead, shee was washed and layd in an upper roome.
This custom was used in Egypt, as we see in the Scriptures: and in express words, Acts 9. Dorcas or Tabitha, when she was dead, she was washed and laid in an upper room.
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for his foule acts and tyrannizing parts, a good woman, saith he, took him, and in devotion, washed his body, and annoynted him according to the solemnity of funerals. So the substance of the argument (as Beza thinkes) is this;
for his foul acts and tyrannizing parts, a good woman, Says he, took him, and in devotion, washed his body, and anointed him according to the solemnity of funerals. So the substance of the argument (as Beza thinks) is this;
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but commit them to the bowels of our mother earth, to lye there in certaine hope of the resurrection. All the charge and cost that we bestow for them, our washing of their bodies, that we suffer them not to carry any pollution or staine with them:
but commit them to the bowels of our mother earth, to lie there in certain hope of the resurrection. All the charge and cost that we bestow for them, our washing of their bodies, that we suffer them not to carry any pollution or stain with them:
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how the funerals of men should be solemnized. And of a truth there is some force of an argument, from the customs and manners of the people of God: to prove the certainty of our common faith in the resurrection. But I am perswaded S. Paul did not greatly care for these fashions:
how the funerals of men should be solemnized. And of a truth there is Some force of an argument, from the customs and manners of the people of God: to prove the certainty of our Common faith in the resurrection. But I am persuaded S. Paul did not greatly care for these fashions:
because they were but weake, for though they prove something, yet men might object and say, what doe you tell us of idle customes, that because men are carried by their friends with weeping and lamentation to their graves;
Because they were but weak, for though they prove something, yet men might Object and say, what do you tell us of idle customs, that Because men Are carried by their Friends with weeping and lamentation to their graves;
Because they would overcome death, and make their scaffold of joy and delight in the height of death, more then before in their life time, to out-worke the feare of death in those that are living,
Because they would overcome death, and make their scaffold of joy and delight in the height of death, more then before in their life time, to outwork the Fear of death in those that Are living,
And then the Apostles argument is, to what end are all these solemnities for the dead? to what end is this cost? to what end is this pompe? in celebrating their funerals? but as so many arguments of the resurrection? And they tell us plainely, that except we hoped to see the man againe in glory in the world to come:
And then the Apostles argument is, to what end Are all these solemnities for the dead? to what end is this cost? to what end is this pomp? in celebrating their funerals? but as so many Arguments of the resurrection? And they tell us plainly, that except we hoped to see the man again in glory in the world to come:
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What then shall they doe that are baptised for the dead? say they, what is all this mortifying to the world? what is this continuall expectation of death in the world? what is all this preparation for the world to come? which is in the opinion of worldly men, nothing but a meere death: They thinke that men that live thus, are as dead coarses, that have no society of mankinde:
What then shall they do that Are baptised for the dead? say they, what is all this mortifying to the world? what is this continual expectation of death in the world? what is all this preparation for the world to come? which is in the opinion of worldly men, nothing but a mere death: They think that men that live thus, Are as dead coarses, that have no society of mankind:
those that are of retired life, and conversation, they are accounted dead men; that man that is a man of abstinence, that is a man of feare and trembling; that is a man that betakes himselfe to God, and neglects the world; that addicts himselfe to a pure straine of devotion; that like Hanna the daughter of Phanuell, is in the Temple day and night, praying, and praysing God:
those that Are of retired life, and Conversation, they Are accounted dead men; that man that is a man of abstinence, that is a man of Fear and trembling; that is a man that betakes himself to God, and neglects the world; that addicts himself to a pure strain of devotion; that like Hannah the daughter of Phanuel, is in the Temple day and night, praying, and praising God:
these men are civilly dead men: these that are baptised to this kinde of holinesse, that make this profession of the Sonne of God; that live a strict course of life;
these men Are civilly dead men: these that Are baptised to this kind of holiness, that make this profession of the Son of God; that live a strict course of life;
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Now then, what shall their profession and undertakings come to, if there be no resurrection? shall we say that these are deluded men? that they are deceived? farre be it from us!
Now then, what shall their profession and undertakings come to, if there be no resurrection? shall we say that these Are deluded men? that they Are deceived? Far be it from us!
there is no part of their labour,, but it shall be fruitfull and glorious in the Lord. And if there be no resurrection, why are they baptised for dead? that is,
there is no part of their labour,, but it shall be fruitful and glorious in the Lord. And if there be no resurrection, why Are they baptised for dead? that is,
For he speakes of some singular persons: all were not ready to offer themselves for Christ; but hee speakes of a singular company, that were different from the common sort of men.
For he speaks of Some singular Persons: all were not ready to offer themselves for christ; but he speaks of a singular company, that were different from the Common sort of men.
And besides, it is no argument to prove the resurrection, from the dead: although a childe of God understand, and God hath put into their hearts, good affections:
And beside, it is no argument to prove the resurrection, from the dead: although a child of God understand, and God hath put into their hearts, good affections:
because these vessels, these parties, are not dead, but sleepe; therefore God teacheth them to honour the ashes of his Saints, because they have hope in Christ; but to say that the world and all mankinde dreames of a resurrection, because they honour their friends departed; this doth not argue.
Because these vessels, these parties, Are not dead, but sleep; Therefore God Teaches them to honour the Ashes of his Saints, Because they have hope in christ; but to say that the world and all mankind dreams of a resurrection, Because they honour their Friends departed; this does not argue.
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Those that gave themselves freely to persecution, to stoning, to sword, to banishment, to affliction, (as the Apostle speaks in another place) men that are alway working upon their owne passions and lusts:
Those that gave themselves freely to persecution, to stoning, to sword, to banishment, to affliction, (as the Apostle speaks in Another place) men that Are always working upon their own passion and Lustiest:
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they are all of them of singular and excellent use, to prove the glory of God in this article of the resurrection. I say the president of Gods Saints in former times,
they Are all of them of singular and excellent use, to prove the glory of God in this article of the resurrection. I say the president of God's Saints in former times,
There be a company of men, that will follow none but themselves, under pretence of following none but Christ: whereas, indeed, they follow none lesse than Christ: in presuming to follow him alone, without any other, they follow none at all.
There be a company of men, that will follow none but themselves, under pretence of following none but christ: whereas, indeed, they follow none less than christ: in presuming to follow him alone, without any other, they follow none At all.
It is true, the point of proofe and imitation, it rests not in man as he is man, but as he is a follower of God. So farre we must take the force of the argument,
It is true, the point of proof and imitation, it rests not in man as he is man, but as he is a follower of God. So Far we must take the force of the argument,
or of the ancient Fathers, or our precedent Fathers, that lived in the dayes of persecution; that suffered fire and banishment from their Country, for Christ:
or of the ancient Father's, or our precedent Father's, that lived in the days of persecution; that suffered fire and banishment from their Country, for christ:
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he that speakes thus blasphemously against the honour of Gods holy presidents, he pluckes the argument out of Saint Pauls hand, and makes it nothing worth.
he that speaks thus blasphemously against the honour of God's holy Presidents, he plucks the argument out of Saint Paul's hand, and makes it nothing worth.
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and either they winne men by their rare, and excellent accommodation to God; or else they stop their mouthes for ever, that they shall have nothing to say at the day of judgement:
and either they win men by their rare, and excellent accommodation to God; or Else they stop their mouths for ever, that they shall have nothing to say At the day of judgement:
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because they have had such examples before them: and had no hearts to follow them. All the presidents of Gods Saints in former times, if they be followed; they further our salvation:
Because they have had such Examples before them: and had no hearts to follow them. All the Presidents of God's Saints in former times, if they be followed; they further our salvation:
but if they be neglected, they shall fall heavy upon us to our condemnation. All things that were done before, were done for our learning, and for our sakes:
but if they be neglected, they shall fallen heavy upon us to our condemnation. All things that were done before, were done for our learning, and for our sakes:
Why should they rejoyce? because so they persecuted the Prophets before you: so the example of those that have beene before us, are convincing arguments to us.
Why should they rejoice? Because so they persecuted the prophets before you: so the Exampl of those that have been before us, Are convincing Arguments to us.
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THis is one of Saint Pauls difficult and hard places, which Saint Peter puts us in minde of, 2 Pet. 3.16. saith he, In Pauls Epistles there are certaine things that are hard to be understood:
THis is one of Saint Paul's difficult and hard places, which Saint Peter puts us in mind of, 2 Pet. 3.16. Says he, In Paul's Epistles there Are certain things that Are hard to be understood:
Saint Austin gives us a Rule; when saith he, I finde the Scriptures darke and obscure, then I looke to the scope and purpose, and drift of them; and surely, it seemes, that these latter words which I have now read to you, Wherefore are we in jeopardy and danger, every day and every houre? are an exposition of the former. Wherein, he translates the argument from the common passion of the Church, to his owne personall sufferings; and those that were the first and principall, in persecutions and troubles; and he concludes, that they were mad men that would undergoe such misery, except they hoped for something:
Saint Austin gives us a Rule; when Says he, I find the Scriptures dark and Obscure, then I look to the scope and purpose, and drift of them; and surely, it seems, that these latter words which I have now read to you, Wherefore Are we in jeopardy and danger, every day and every hour? Are an exposition of the former. Wherein, he translates the argument from the Common passion of the Church, to his own personal sufferings; and those that were the First and principal, in persecutions and Troubles; and he concludes, that they were mad men that would undergo such misery, except they hoped for something:
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the soule cannot be martyred, but the body. Therefore the Apostle saith, Every man shall receive in their bodies, according as they have done in their bodies, whether it be good or evill.
the soul cannot be martyred, but the body. Therefore the Apostle Says, Every man shall receive in their bodies, according as they have done in their bodies, whither it be good or evil.
If he ground upon a false interpretation, as Saint Ierome saith upon Galath. 1. (upon these words, I mervaile that you are gone to another Gospell ) saith he, what makes this another Gospell? false glosses, and interpretations: by giving a false sence of the Scriptures:
If he ground upon a false Interpretation, as Saint Jerome Says upon Galatians. 1. (upon these words, I marvel that you Are gone to Another Gospel) Says he, what makes this Another Gospel? false Glosses, and interpretations: by giving a false sense of the Scriptures:
so Saint Ierome. And Saint Chrysostome discoursing upon the same argument, saith he, If Christ himselfe shall not interpret the word which is obscure and darke in it selfe, I shall neither gather the doctrine, nor settle the conclusion:
so Saint Jerome. And Saint Chrysostom discoursing upon the same argument, Says he, If christ himself shall not interpret the word which is Obscure and dark in it self, I shall neither gather the Doctrine, nor settle the conclusion:
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so that the gift of interpretation, is of all others, the chiefe and prime foundation of divinity. Therefore, observing the great variety of the ancient Fathers in the Church of God; I must of necessity abandon all kinde of darke and obscure speech:
so that the gift of Interpretation, is of all Others, the chief and prime Foundation of divinity. Therefore, observing the great variety of the ancient Father's in the Church of God; I must of necessity abandon all kind of dark and Obscure speech:
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and then come to the other argument, taken from his particular, Why doe we thus? Why doe we live in danger and jeopardie every houre? What shall they doe that are baptised for the dead?
and then come to the other argument, taken from his particular, Why do we thus? Why do we live in danger and jeopardy every hour? What shall they do that Are baptised for the dead?
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The first opinion was, that the Text is to be understood according to the letter: to be baptised for dead men. This opinion is followed by many great and learned men:
The First opinion was, that the Text is to be understood according to the Letter: to be baptised for dead men. This opinion is followed by many great and learned men:
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so the Apostles purpose is to shew that though it were a vaine thing for them to baptise the dead in the person of the quicke, (to baptise them by a proxey) yet it argued that which the Apostle would inferre, that they had a hope of the resurrection, or else they would never have done it.
so the Apostles purpose is to show that though it were a vain thing for them to baptise the dead in the person of the quick, (to baptise them by a proxy) yet it argued that which the Apostle would infer, that they had a hope of the resurrection, or Else they would never have done it.
A second opinion was, concerning those that did put off their baptisme till their death: as the fashion was in the first 4 or 500. yeares after Christ.
A second opinion was, Concerning those that did put off their Baptism till their death: as the fashion was in the First 4 or 500. Years After christ.
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Notwithstanding, if there had beene such a custome as that, (it being something superstitious) it could not greatly inferre the argument: and there is no reason, to thinke they should be baptised upon the graves of the dead; seeing the custome seemed to be contrary to baptise them in their Baptisteria, or Fonts which were in little houses neere their Churches:
Notwithstanding, if there had been such a custom as that, (it being something superstitious) it could not greatly infer the argument: and there is no reason, to think they should be baptised upon the graves of the dead; seeing the custom seemed to be contrary to baptise them in their Baptisteries, or Fonts which were in little houses near their Churches:
where they never baptised any, but at the time of Easter, and Whitsuntide: and then they baptised them upon the graves of the dead, to assure them, that the dead that were contained in those graves,
where they never baptised any, but At the time of Easter, and Whitsuntide: and then they baptised them upon the graves of the dead, to assure them, that the dead that were contained in those graves,
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and make themselves dead men to the world, that they may live unto God. And so they may be said to be baptised for dead. This is a true exposition; yet I thinke it is not full: because all are thus baptised; there are none baptised, but with this condition: and as I said before, this Text implies some speciall, peculiar thing, which pertaines to some men in particular,
and make themselves dead men to the world, that they may live unto God. And so they may be said to be baptised for dead. This is a true exposition; yet I think it is not full: Because all Are thus baptised; there Are none baptised, but with this condition: and as I said before, this Text Implies Some special, peculiar thing, which pertains to Some men in particular,
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Concerning the other opinion of Beza, that Baptizati here must be taken for Loti, for washing; as they used in funerall pompe to carry their dead out of the world: I confesse that may be admitted too,
Concerning the other opinion of Beza, that Baptized Here must be taken for Loti, for washing; as they used in funeral pomp to carry their dead out of the world: I confess that may be admitted too,
But yet me thinkes, this cannot be the full sence; for it followes not, because that all nations carry forth their dead with pompe, that therefore the dead shall rise againe:
But yet me thinks, this cannot be the full sense; for it follows not, Because that all Nations carry forth their dead with pomp, that Therefore the dead shall rise again:
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for they may doe it out of love; or they may doe it, because it is the common fashion, and custome: or they may doe it out of superstition: because they thinke there is a kinde of commerce betweene the dead and the living. Therefore,
for they may do it out of love; or they may do it, Because it is the Common fashion, and custom: or they may do it out of Superstition: Because they think there is a kind of commerce between the dead and the living. Therefore,
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To conclude all, I hold that by baptising for dead, is meant those that are baptised in the cup of bloud, in the cup of affliction and persecution for Christ:
To conclude all, I hold that by Baptizing for dead, is meant those that Are baptised in the cup of blood, in the cup of affliction and persecution for christ:
according as Christ saith himselfe, I have a baptisme to bee baptised with, Luk. 12. And as he saith to the sonnes of Zebedee, Can you be baptised with the baptisme that I shall be baptised with,
according as christ Says himself, I have a Baptism to be baptised with, Luk. 12. And as he Says to the Sons of Zebedee, Can you be baptised with the Baptism that I shall be baptised with,
and drinke of the cup that I shall drinke of? which baptisme, is affliction. And this the Apostle proves by the sequell of the Text: for as I said, there is no way to understand the Scriptures, but to consider that which goes before, and that which comes after: and to marke what he saith in the words following. Why doe we suffer,
and drink of the cup that I shall drink of? which Baptism, is affliction. And this the Apostle Proves by the sequel of the Text: for as I said, there is no Way to understand the Scriptures, but to Consider that which Goes before, and that which comes After: and to mark what he Says in the words following. Why do we suffer,
Therefore certainely, unlesse we will under-value all the actions of Gods Saints, and all the sufferings of his Martyrs: except we will say they did it in a madnesse, and in a fury; and that it was superstition, (which we cannot doe without blasphemy) we must confesse, that it is a pregnant proofe,
Therefore Certainly, unless we will undervalue all the actions of God's Saints, and all the sufferings of his Martyrs: except we will say they did it in a madness, and in a fury; and that it was Superstition, (which we cannot do without blasphemy) we must confess, that it is a pregnant proof,
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And one maine cause of persecution, is the doctrine of the resurrection: as the Apostle saith, Acts 23.6. For the hope of the resurrection am I judged and accused, and called in question this day.
And one main cause of persecution, is the Doctrine of the resurrection: as the Apostle Says, Acts 23.6. For the hope of the resurrection am I judged and accused, and called in question this day.
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The divell and his complices, seeke to impugne it, it being the highest and strongest tower of our faith; for there is nothing whereby the mindes and consciences of Gods children, are stablished,
The Devil and his accomplices, seek to impugn it, it being the highest and Strongest tower of our faith; for there is nothing whereby the minds and Consciences of God's children, Are established,
as the divell confessed of Iob, Doth Iob feare God for nothing? The Apostle therefore brings the argument from the common passion that was abroad in the Church; to that which was particular in himselfe. And he saith, we also our selves, we whom you know:
as the Devil confessed of Job, Does Job Fear God for nothing? The Apostle Therefore brings the argument from the Common passion that was abroad in the Church; to that which was particular in himself. And he Says, we also our selves, we whom you know:
Lastly, the force of the argument, how this proves: because there have beene many heretiques in times past, that have suffered themselves to be in danger, in affliction, and oppression for falshood.
Lastly, the force of the argument, how this Proves: Because there have been many Heretics in times past, that have suffered themselves to be in danger, in affliction, and oppression for falsehood.
How proves this then, that to be in danger for the Resurrection, is an argument that there shall be a Resurrection? because that many for falshoods, have beene in danger:
How Proves this then, that to be in danger for the Resurrection, is an argument that there shall be a Resurrection? Because that many for falsehoods, have been in danger:
First, concerning the manner of his proposall: He doth it by way of question. It serves to stirre up our dulnesse to understand these things, that be plaine;
First, Concerning the manner of his proposal: He does it by Way of question. It serves to stir up our dulness to understand these things, that be plain;
and implies, that we have lost our time, unlesse we palpably discerne these matters here propounded. For those things that are propounded by way of question, (saith Isidore ) are more effectuall: and exprobrate and upbraid men for the dulnesse of their spirits,
and Implies, that we have lost our time, unless we palpably discern these matters Here propounded. For those things that Are propounded by Way of question, (Says Isidore) Are more effectual: and exprobrate and upbraid men for the dulness of their spirits,
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all men suffer for some end; there is no action that a man doth, but it tends to some end and purpose; and unlesse we be the most sencelesse people of all others, we will worke for some end too.
all men suffer for Some end; there is no actium that a man does, but it tends to Some end and purpose; and unless we be the most senseless people of all Others, we will work for Some end too.
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And to what end doe we thus trouble our selves, if there be no hope of a resurrection? So when we reade the Scriptures, we should observe the manner of this phrase. It teacheth us much;
And to what end do we thus trouble our selves, if there be no hope of a resurrection? So when we read the Scriptures, we should observe the manner of this phrase. It Teaches us much;
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First, the Holy Ghost would teach us here, that the Apostle, and those that adhered to him, they did conforme themselves to the presidents of ancient times. And we also, that is, the Prophets before us, suffered for the testimony of the truth: for the doctrine of the Messias: some of them were sawne in pieces with sawes;
First, the Holy Ghost would teach us Here, that the Apostle, and those that adhered to him, they did conform themselves to the Presidents of ancient times. And we also, that is, the prophets before us, suffered for the testimony of the truth: for the Doctrine of the Messias: Some of them were sawn in Pieces with saws;
Ierusalem was full of bloud, in former times, and all for the profession of the Messia, the Lord Iesus; and for the hope of the Resurrection conceived by him. And we also follow them.
Ierusalem was full of blood, in former times, and all for the profession of the Messiah, the Lord Iesus; and for the hope of the Resurrection conceived by him. And we also follow them.
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This is the sweet harmony of Gods Church; it still consists of unisons, and still they follow in the direction and union of one spirit, to speake the same thing, to teach the same thing, to suffer for the same thing. And we also doe it.
This is the sweet harmony of God's Church; it still consists of unisons, and still they follow in the direction and Union of one Spirit, to speak the same thing, to teach the same thing, to suffer for the same thing. And we also do it.
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that looke in what steps they have gone before, we trace after them, and follow with an even pace, may we goe beyond them, and transcend their perfections.
that look in what steps they have gone before, we trace After them, and follow with an even pace, may we go beyond them, and transcend their perfections.
although in heresies, and schismes, it hath beene so, (the cause of which I shall shew afterwards) yet among the Philosophers, so many men, so many mindes; every man against his fellow.
although in heresies, and schisms, it hath been so, (the cause of which I shall show afterwards) yet among the Philosophers, so many men, so many minds; every man against his fellow.
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But in the schoole of Christ, the doctrine is pure and cleare; the parties are zealous, and unanimous: they goe together, NONLATINALPHABET and we also tread in the steps of our fore-fathers. This is one thing the Holy Ghost would teach us.
But in the school of christ, the Doctrine is pure and clear; the parties Are zealous, and unanimous: they go together, and we also tread in the steps of our Forefathers. This is one thing the Holy Ghost would teach us.
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There are some other things that the Fathers have related to us, NONLATINALPHABET and we also. That is, (saith Ambrose ) we that are well instructed and illuminated,
There Are Some other things that the Father's have related to us, and we also. That is, (Says Ambrose) we that Are well instructed and illuminated,
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What doe you tell us of the foolish superstitions, of the Cerinthyans of the Manichees and Montanists, and others, afterward (which the Apostle foresaw would be) What doe you tell us of those foolish people, that baptise over the dead? that is to say, the living for the dead? What doe you tell us of these, that are in a grosse errour? But I tell you we that are not erronious,
What do you tell us of the foolish superstitions, of the Cerinthyans of the manichees and Montanists, and Others, afterwards (which the Apostle foresaw would be) What do you tell us of those foolish people, that baptise over the dead? that is to say, the living for the dead? What do you tell us of these, that Are in a gross error? But I tell you we that Are not erroneous,
but know what we say, and what we doe; we that are illuminated from the Almighty, we that are orthodoxe: we suffer afflict•ons and persecutions. We also.
but know what we say, and what we do; we that Are illuminated from the Almighty, we that Are orthodox: we suffer afflict•ons and persecutions. We also.
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Ambrose to defend his former opinion, makes this kinde of exposition of NONLATINALPHABET, but as the former was weake, so this is much weaker. Therefore I let that passe:
Ambrose to defend his former opinion, makes this kind of exposition of, but as the former was weak, so this is much Weaker. Therefore I let that pass:
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Saint Chrysostome, Oecumenius, and Theophylact, expound NONLATINALPHABET and we also, as a gradation or height of the argument: bringing it from profession to passion. As if he should have said, What doe you speake of them that are baptised for the dead? that is, into the death of Christ. For that was their opinion;
Saint Chrysostom, Oecumenius, and Theophylact, expound and we also, as a gradation or height of the argument: bringing it from profession to passion. As if he should have said, What do you speak of them that Are baptised for the dead? that is, into the death of christ. For that was their opinion;
that baptising for the dead, was into the death of Christ for remission of sinnes, and for the resurrection of the bodies, that are dead in sinne. So then the sence should be this;
that Baptizing for the dead, was into the death of christ for remission of Sins, and for the resurrection of the bodies, that Are dead in sin. So then the sense should be this;
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Why doe we also suffer? As if hee should say, they that are baptised to the death of Christ, and to the faith of the resurrection; they doe onely affirme it by word,
Why do we also suffer? As if he should say, they that Are baptised to the death of christ, and to the faith of the resurrection; they do only affirm it by word,
but we affirme it by deed, by passion, by suffering. And it is a stronger argument, that is taken from deeds, then that which is taken from words. It is an easier matter to make profession, then to enter into passion. Now,
but we affirm it by deed, by passion, by suffering. And it is a Stronger argument, that is taken from Deeds, then that which is taken from words. It is an Easier matter to make profession, then to enter into passion. Now,
Therefore, as the tryall from deeds and actions, is better then that in word and profession: so the argument is cleare when he saith, Why doe we travell, or are in jeopardy every day? I confesse this is the sentence of a grave, learned, and a holy Father:
Therefore, as the trial from Deeds and actions, is better then that in word and profession: so the argument is clear when he Says, Why do we travel, or Are in jeopardy every day? I confess this is the sentence of a grave, learned, and a holy Father:
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concerning the argument drawne from the sufferings of the Church: and that the Apostle doth speake of all the passions of the Martyrs, of all the Prophets and blessed men, witnesses of Christ, that have beene in the world to this very day.
Concerning the argument drawn from the sufferings of the Church: and that the Apostle does speak of all the passion of the Martyrs, of all the prophets and blessed men, Witnesses of christ, that have been in the world to this very day.
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and saith, and we also. It is true, that he boasts of his owne afflictions, 2 Cor. 11. where he speakes of perils among false brethren, of perils by sea, of perils by land:
and Says, and we also. It is true, that he boasts of his own afflictions, 2 Cor. 11. where he speaks of perils among false brothers, of perils by sea, of perils by land:
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As though they had trod the Wine-presse alone, and not Christ: as though they had borne the burden, in the heate of the sunne by day; and in the cold by night. These the Apostle speakes of;
As though they had trod the Winepress alone, and not christ: as though they had born the burden, in the heat of the sun by day; and in the cold by night. These the Apostle speaks of;
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What art thou, beside a member of Christ? and What hast thou, that thou hast not received? and what canst thou doe, more than another man? and why is not another man as good as thou? Let men be ashamed to take the glory of things to themselves;
What art thou, beside a member of christ? and What hast thou, that thou hast not received? and what Canst thou do, more than Another man? and why is not Another man as good as thou? Let men be ashamed to take the glory of things to themselves;
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but let them communicate it with the Church: and say in the plurall number, NONLATINALPHABET, And we also. The Apostle, although he best deserve to take the glory to himselfe, single:
but let them communicate it with the Church: and say in the plural number,, And we also. The Apostle, although he best deserve to take the glory to himself, single:
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Our fathers scorned to give any thing for Church-livings, or Ecclesiasticall promotions: they tooke it to be (as it is) a monstrous and mortall sinne. But men now care not which way they come by any thing:
Our Father's scorned to give any thing for Church-livings, or Ecclesiastical promotions: they took it to be (as it is) a monstrous and Mortal sin. But men now care not which Way they come by any thing:
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Let us either labour to be sonnes of the faithfull, in our sufferings, and in the manner of our conversations; or we shall never come to the happinesse of their condition.
Let us either labour to be Sons of the faithful, in our sufferings, and in the manner of our conversations; or we shall never come to the happiness of their condition.
Now for the predicate, We are in danger, The word NONLATINALPHABET in the Greeke, is very elegant, to move sorrow and griefe. For so, (certainly) all danger and jeopardy doth,
Now for the predicate, We Are in danger, The word in the Greek, is very elegant, to move sorrow and grief. For so, (Certainly) all danger and jeopardy does,
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it was the apprehension of danger from false brethren, from persecutors, from the tyrants of the time, of perill from the sea, of perill from the land. Whatsoever could hold him in matter of feare, this is the danger he speakes of;
it was the apprehension of danger from false brothers, from persecutors, from the Tyrants of the time, of peril from the sea, of peril from the land. Whatsoever could hold him in matter of Fear, this is the danger he speaks of;
that he was in ieopardy of, &c. For a man to have his life hang before him, as the Lord saith, Deut. 28. If you will not obey my will and commandements, I will make your lives hang in doubt before you:
that he was in jeopardy of, etc. For a man to have his life hang before him, as the Lord Says, Deuteronomy 28. If you will not obey my will and Commandments, I will make your lives hang in doubt before you:
the security of conscience, the peace and quiet of heart and minde: yet in respect of the world there is nothing secure; but they are ever moving. The children of darkenesse, are alway working against the issue of light; to make their lives nothing but a meere jeopardy.
the security of conscience, the peace and quiet of heart and mind: yet in respect of the world there is nothing secure; but they Are ever moving. The children of darkness, Are always working against the issue of Light; to make their lives nothing but a mere jeopardy.
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but come to the extent, which is the next part which followes. They were without intermission NONLATINALPHABET, Every houre: this is that which makes it more miserable.
but come to the extent, which is the next part which follows. They were without intermission, Every hour: this is that which makes it more miserable.
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In all the diseases and troubles of this life, there be some lucida intervalla; some kinde of good fits, some tempers, that doe comfort and make up some kinde of strength to nature; for those breaches which the distemper afterwards breeds.
In all the diseases and Troubles of this life, there be Some lucida intervalla; Some kind of good fits, Some tempers, that do Comfort and make up Some kind of strength to nature; for those Breaches which the distemper afterwards breeds.
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and to be more constant in suffering, than his adversaries can be in tormenting: to be so compleat in that panoplia, the Armour of the spirit of God, that so long as the world can strike, he can indure the stroke:
and to be more constant in suffering, than his Adversaries can be in tormenting: to be so complete in that Panoplia, the Armour of the Spirit of God, that so long as the world can strike, he can endure the stroke:
and be greater at length, than all his temptations. It is the miserable condition of all our services; they be not lasting. We are weary of well-doing:
and be greater At length, than all his temptations. It is the miserable condition of all our services; they be not lasting. We Are weary of welldoing:
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These are the cut-throats of obedience. This noysomnesse, and tediousnesse, and faintnesse of ours, deprives us of all hope of reward. Therefore the Apostle saith, Gal. 6. Be not weary of well-doing,
These Are the cutthroats of Obedience. This noysomnesse, and tediousness, and faintness of ours, deprives us of all hope of reward. Therefore the Apostle Says, Gal. 6. Be not weary of welldoing,
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for we shall receive in time, if we faint not: he that gives every houre and moment, to the service of God, shall have an eternall houre: that is, of blessednesse, and continuance of felicity in the power of God Almighty.
for we shall receive in time, if we faint not: he that gives every hour and moment, to the service of God, shall have an Eternal hour: that is, of blessedness, and Continuance of felicity in the power of God Almighty.
so let us labour, that all that we doe, may be as much as in us lies, eternall. Let our prayers be eternall, our devotion eternall, our patience eternall, our charity eternall. There is nothing tending to the praise of God, that should be for a short time:
so let us labour, that all that we do, may be as much as in us lies, Eternal. Let our Prayers be Eternal, our devotion Eternal, our patience Eternal, our charity Eternal. There is nothing tending to the praise of God, that should be for a short time:
but as his blessings and promises are eternall, so we should stretch and extend our selves as much as may be, to make our services eternall. The glory of a Christian, is constancie and perseverance: he hath constancy against the number of the dangers that come:
but as his blessings and promises Are Eternal, so we should stretch and extend our selves as much as may be, to make our services Eternal. The glory of a Christian, is constancy and perseverance: he hath constancy against the number of the dangers that come:
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the dangers are great, and many: therein we shew our constancie. Againe, we know they be long and durable: or else we might the better beare them. Every moment we are oppressed;
the dangers Are great, and many: therein we show our constancy. Again, we know they be long and durable: or Else we might the better bear them. Every moment we Are oppressed;
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For it hath beene still the reason that heretiques have taken to themselves, to abuse the force of the Apostles disputation. The divell hath fitted the world, with such seduced men to suffer, and to suffer for a lye. Now then the argument can have no just,
For it hath been still the reason that Heretics have taken to themselves, to abuse the force of the Apostles disputation. The Devil hath fitted the world, with such seduced men to suffer, and to suffer for a lie. Now then the argument can have no just,
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And partly from the persons that give the testimony. For it is the cause that makes the Martyr, and the foundation of the cause, is to be fetched from the word of God. The word of God teacheth a man for what cause he should suffer, and for what he should not suffer. And the cause of the Apostles sufferings, were grounded on the word of God: the Lord Iesus told them that they should suffer many things for his name. And as it was the lot of the Prophets, in former time, to suffer,
And partly from the Persons that give the testimony. For it is the cause that makes the Martyr, and the Foundation of the cause, is to be fetched from the word of God. The word of God Teaches a man for what cause he should suffer, and for what he should not suffer. And the cause of the Apostles sufferings, were grounded on the word of God: the Lord Iesus told them that they should suffer many things for his name. And as it was the lot of the prophets, in former time, to suffer,
and they were defended by the apparant word of God, fetched from all antiquity. The cause was good, for which they suffered: and the cause makes the Martyr, and the witnessing to the cause. The witnessing to a lye, can no way make a falshood true;
and they were defended by the apparent word of God, fetched from all antiquity. The cause was good, for which they suffered: and the cause makes the Martyr, and the witnessing to the cause. The witnessing to a lie, can no Way make a falsehood true;
as the Apostles witnessed to the verity of Christ. Because Christ the (prime Martyr) hath set to his hand, that these things are true, Ioh. 3. He is the true witnesse that hath sealed it with his bloud:
as the Apostles witnessed to the verity of christ. Because christ the (prime Martyr) hath Set to his hand, that these things Are true, John 3. He is the true witness that hath sealed it with his blood:
And although heresies (in all times) have been bred out of the Scriptures; yet they are meere wrestings, and sophistries, dreames, cavillations, and coacted things of their owne devising.
And although heresies (in all times) have been bred out of the Scriptures; yet they Are mere wrestings, and Sophistries, dreams, cavillations, and coacted things of their own devising.
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The Apostles and Martyrs (as simple sacrifices) gave themselves to God, in meere devotion to be disposed at his pleasure, to rest upon his will; to be as sheep for the slaughter, when he called for them.
The Apostles and Martyrs (as simple Sacrifices) gave themselves to God, in mere devotion to be disposed At his pleasure, to rest upon his will; to be as sheep for the slaughter, when he called for them.
for at last he meant to give up himselfe as a sacrifice to Christ. Therefore the argument is strong, that we must confirme our selves from the passion of the Saints, before;
for At last he meant to give up himself as a sacrifice to christ. Therefore the argument is strong, that we must confirm our selves from the passion of the Saints, before;
from the noble army of Martyrs, from that cloud of witnesses: from those that have sealed the truth of Christ with their bloud: that have indured jeopardy: that have imbraced danger all the hours of their life.
from the noble army of Martyrs, from that cloud of Witnesses: from those that have sealed the truth of christ with their blood: that have endured jeopardy: that have embraced danger all the hours of their life.
so much comfort we shall have, when we suffer with them that suffer, to be conformed to the passion of Christ: that we may also be conformed to his glory.
so much Comfort we shall have, when we suffer with them that suffer, to be conformed to the passion of christ: that we may also be conformed to his glory.
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THe frequent reading, studying, and conversing in the Scriptures; is like the dressing of an armour, or the cleansing of a fountaine; for an armour, the more it is furbushed, the brighter it lookes:
THe frequent reading, studying, and conversing in the Scriptures; is like the dressing of an armour, or the cleansing of a fountain; for an armour, the more it is furbushed, the Brighter it looks:
The precious pearle of the truth, oft times is so hid, in the ambiguity of words, (words of equivocation; that is, words that may be taken in divers sences) that unlesse a man looke very narrowly to them,
The precious pearl of the truth, oft times is so hid, in the ambiguity of words, (words of equivocation; that is, words that may be taken in diverse Senses) that unless a man look very narrowly to them,
so the ambiguity of one word here, hath puzled the faire and cleare stream of the truth: that without much searching of the Scripture, we had not found it out.
so the ambiguity of one word Here, hath puzzled the fair and clear stream of the truth: that without much searching of the Scripture, we had not found it out.
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But by our frequency and diligence, I hope we have found in the end the proper sence and full meaning of the Text: for one Scripture whets and cleares another.
But by our frequency and diligence, I hope we have found in the end the proper sense and full meaning of the Text: for one Scripture whets and clears Another.
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This I conclude to be the sence of the Text: and of those difficult words, verse 29. of baptising for the dead. It is that which the Apostle renders here,
This I conclude to be the sense of the Text: and of those difficult words, verse 29. of Baptizing for the dead. It is that which the Apostle renders Here,
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For first, in verse 29. he cals it baptising for the dead. In verse 30. he cals it Ieopardy every houre, and now in this verse he saith, I dye daily. All the three phrases have but one sence and signification:
For First, in verse 29. he calls it Baptizing for the dead. In verse 30. he calls it Jeopardy every hour, and now in this verse he Says, I die daily. All the three phrases have but one sense and signification:
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onely distinguishing the persons, from whom he drawes the argument. For the thing is all one, the state of Christs Church here on earth; is alway like it selfe:
only distinguishing the Persons, from whom he draws the argument. For the thing is all one, the state of Christ Church Here on earth; is always like it self:
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So then, his argument first in verse 29. (which is a great graund argument to prove the Resurrection ) he takes it from the passions and sufferings of the Martyrs, and professors of Christ: and it holds in all these three verses, and that which followeth.
So then, his argument First in verse 29. (which is a great grand argument to prove the Resurrection) he Takes it from the passion and sufferings of the Martyrs, and professors of christ: and it holds in all these three Verses, and that which follows.
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& Land & Country, and Life, and al for the witnesse of the Gospell, which chiefly stands in the hope of the resurrection: for this is the baptisme that Christ speakes of,
& Land & Country, and Life, and all for the witness of the Gospel, which chiefly Stands in the hope of the resurrection: for this is the Baptism that christ speaks of,
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when he saith, Can ye be bapti sed with the baptisme that I shall be baptised with? and can ye drinke of the cup that I shall drinke of? that is, the baptisme of teares, of affliction, the baptisme of bloud,
when he Says, Can you be bapti sed with the Baptism that I shall be baptised with? and can you drink of the cup that I shall drink of? that is, the Baptism of tears, of affliction, the Baptism of blood,
Therefore their sufferings are a plaine argument, a strong and perfect subscription and consent, to this maine point of our faith, the Resurrection of the dead: that for which the Saints in all the world, the Prophets before Christ, the Apostles after Christ; have beene baptised. For,
Therefore their sufferings Are a plain argument, a strong and perfect subscription and consent, to this main point of our faith, the Resurrection of the dead: that for which the Saints in all the world, the prophets before christ, the Apostles After christ; have been baptised. For,
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Now (in the third place) in this verse, he comes to the personall proofe of the poynt; and that which is usuall with all the Martyrs in generall, with the Colledge of Apostles in particular, he applies in his owne personall instance,
Now (in the third place) in this verse, he comes to the personal proof of the point; and that which is usual with all the Martyrs in general, with the College of Apostles in particular, he Applies in his own personal instance,
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he that hath part in the kingdome of Christ, knowes what this meanes. For experience teacheth this, and not speculation: or any argument that reason can afford.
he that hath part in the Kingdom of christ, knows what this means. For experience Teaches this, and not speculation: or any argument that reason can afford.
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because it is a strange paradox (as Luther saith) What dost thou meane, Paul, to contradict thy selfe, and all common sence and reason? Doe I not see thee walke? Doe I not see thee eate and drink? Doe I not heare thee preach,
Because it is a strange paradox (as Luther Says) What dost thou mean, Paul, to contradict thy self, and all Common sense and reason? Doe I not see thee walk? Doe I not see thee eat and drink? Doe I not hear thee preach,
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but that it should come from a most sanctified vessell of the holy Ghost; a chosen vessell: one, that for his life, was unblameable; and for all learning, and the graces of the spirit, incomparable: that he should utter this, it is a very strange mervaile.
but that it should come from a most sanctified vessel of the holy Ghost; a chosen vessel: one, that for his life, was unblameable; and for all learning, and the graces of the Spirit, incomparable: that he should utter this, it is a very strange marvel.
so the servants of sinne, may be said to receive the earnest of hell. So many passages of his life as there be, they are as so many flakes of hell, burning before him;
so the Servants of sin, may be said to receive the earnest of hell. So many passages of his life as there be, they Are as so many flakes of hell, burning before him;
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The reason of this we must fetch out of the rest of his writings, for there he hath set downe the summe of every thing, that we are to conceive of this mystery.
The reason of this we must fetch out of the rest of his writings, for there he hath Set down the sum of every thing, that we Are to conceive of this mystery.
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Saith he, Even as it was with Paul, so doe I carry the divell about me, alluding to that place, 2 Cor. 12. where the Apostle complaines of the messenger, and instrument of Sathan, that was sent to buffet him, continually, that he could not be at peace and quiet for him:
Says he, Even as it was with Paul, so do I carry the Devil about me, alluding to that place, 2 Cor. 12. where the Apostle complains of the Messenger, and Instrument of Sathan, that was sent to buffet him, continually, that he could not be At peace and quiet for him:
This conflict that I sustaine betweene the flesh and the spirit, is that which makes me dye daily: and makes me cry out, Oh wretched and miserable man that I am, who shall deliver me from this body of death? that is, from the sting of the law in my members: whereby I am carryed in contradiction to the good spirit of God. And so (as Nazianzen saith) he did carry Sathan about him, nay within him also.
This conflict that I sustain between the Flesh and the Spirit, is that which makes me die daily: and makes me cry out, O wretched and miserable man that I am, who shall deliver me from this body of death? that is, from the sting of the law in my members: whereby I am carried in contradiction to the good Spirit of God. And so (as Nazianzen Says) he did carry Sathan about him, nay within him also.
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if he were so impudent as to set himsel•fe under our Lord, and carry him about to the pinacle of the Temple, and to the mountaine, then well may he come to the shoulders (nay to the very bowels) of his members. If he did so to the head, he will doe to the members much more.
if he were so impudent as to Set himsel•fe under our Lord, and carry him about to the pinnacle of the Temple, and to the mountain, then well may he come to the shoulders (nay to the very bowels) of his members. If he did so to the head, he will do to the members much more.
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Thus he still carried Paul wheresoever he came, by the envy of the world, by the malice of the Iewes and Gentiles, as upon the occasion of those devout and religious womens beleeving;
Thus he still carried Paul wheresoever he Come, by the envy of the world, by the malice of the Iewes and Gentiles, as upon the occasion of those devout and religious women's believing;
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This was the divell without him, as some of the Fathers imagine, from that place, 2 Cor. 12. that messenger of Sathan, there sent to buffet him. They say, it was not so much any inward thing he speakes of.
This was the Devil without him, as Some of the Father's imagine, from that place, 2 Cor. 12. that Messenger of Sathan, there sent to buffet him. They say, it was not so much any inward thing he speaks of.
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Idolaters still laboured to put downe the Gospell. As we see at Athens, Acts 17. The Text saith, His spirit was sore troubled when hee saw the City given to idolatry:
Idolaters still laboured to put down the Gospel. As we see At Athens, Acts 17. The Text Says, His Spirit was soar troubled when he saw the city given to idolatry:
it was the opposition that he had by Witches, and Sorcerers: wheresoever he came (almost) the divell would still set some Witch in the place: so in Acts 16.17. when he comes to Lidia, there Sathan had entred into a woman:
it was the opposition that he had by Witches, and Sorcerers: wheresoever he Come (almost) the Devil would still Set Some Witch in the place: so in Acts 16.17. when he comes to Lidia, there Sathan had entered into a woman:
but the Apostle understanding that the divell spake that for some cozening, for the hinderance of the Gospell: the Text saith, he grew into vexation and trouble of spirit,
but the Apostle understanding that the Devil spoke that for Some cozening, for the hindrance of the Gospel: the Text Says, he grew into vexation and trouble of Spirit,
whereupon being moved with griefe, he growes to those high termes, that he never spake the like language but onely there, Thou full of all subtilty, thou childe of the divell, w•lt thou not cease to pervert the right wayes of God? these things, therefore, occasioned him new pangs; and brought his death on;
whereupon being moved with grief, he grows to those high terms, that he never spoke the like language but only there, Thou full of all subtlety, thou child of the Devil, w•lt thou not cease to pervert the right ways of God? these things, Therefore, occasioned him new pangs; and brought his death on;
multiplied his sorrowes, and made him say as he doth here, in the vexation of his spirit, I dye daily. For these Idolaters, for these opposers; for the inward troubles from his own flesh;
multiplied his sorrows, and made him say as he does Here, in the vexation of his Spirit, I die daily. For these Idolaters, for these opposers; for the inward Troubles from his own Flesh;
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But the chiefe and maine thing that made the Apostle dye daily, (to dye upon the nest as it were) it was the care of the Churches, 2 Cor. 11. the great compassion he had, that great Armado of cares and businesse,
But the chief and main thing that made the Apostle die daily, (to die upon the nest as it were) it was the care of the Churches, 2 Cor. 11. the great compassion he had, that great Armado of Cares and business,
Who is weake, and I am not burthened? who is offended, and I burne not? The griefe that he conceived to see men back-sliders, to see how hardly men were brought to it;
Who is weak, and I am not burdened? who is offended, and I burn not? The grief that he conceived to see men backsliders, to see how hardly men were brought to it;
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as he saith of Demas, He hath forsaken me, and imbraced this present world: these strange alterations and turnings in the Church of God, did so vexe and trouble,
as he Says of Demas, He hath forsaken me, and embraced this present world: these strange alterations and turnings in the Church of God, did so vex and trouble,
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but was as a dead man, free among the dead: and he cryes out here, I protest by the reioycing I have in our Lord Iesus Christ, I dye daily. I dye daily.
but was as a dead man, free among the dead: and he cries out Here, I protest by the rejoicing I have in our Lord Iesus christ, I die daily. I die daily.
but to be in the continuall act of dying: here is the height of all the patience of the Saints. As they dye, so they dye daily: there is no time that shines perfectly cleare to them,
but to be in the continual act of dying: Here is the height of all the patience of the Saints. As they die, so they die daily: there is no time that shines perfectly clear to them,
I dye daily, as though my life were of steele, and my bones of marble; as though this short threed of mine, were of Adamant; so thy terrours worke upon me.
I die daily, as though my life were of steel, and my bones of Marble; as though this short thread of mine, were of Adamant; so thy terrors work upon me.
Saint Paul had his death: and the ministers of the Gospell, now have their death; and though they live in a time of peace and plenty, yet they want not their death to gnaw on them.
Saint Paul had his death: and the Ministers of the Gospel, now have their death; and though they live in a time of peace and plenty, yet they want not their death to gnaw on them.
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The envy of men, the malice and slander, and villanous reports; whereby they defame and disgrace their brethren, to the pit of hell: the non-proficiencie of men;
The envy of men, the malice and slander, and villainous reports; whereby they defame and disgrace their brothers, to the pit of hell: the nonproficiency of men;
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their scorning of the word: these are as death to a man that is sensible of God or of his government. The Apostle seemes to make all the day, being divided into two parts, to be a continuall dying. The day, is either naturall or artificiall, and both these are full of deaths, the day naturall is that we worke in, and sleepe in:
their scorning of the word: these Are as death to a man that is sensible of God or of his government. The Apostle seems to make all the day, being divided into two parts, to be a continual dying. The day, is either natural or artificial, and both these Are full of death's, the day natural is that we work in, and sleep in:
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Nay, in that very time of the day, wherein nature brings rest and repose; in the time of night, when I should sleepe and rest, I dye: in my very sleepe.
Nay, in that very time of the day, wherein nature brings rest and repose; in the time of night, when I should sleep and rest, I die: in my very sleep.
he being not now layd in his grave, but conversing in our common element; why then doth he say hee died daily? Why even because of troubles, and of cares. It is true:
he being not now laid in his grave, but conversing in our Common element; why then does he say he died daily? Why even Because of Troubles, and of Cares. It is true:
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therefore, now he interposeth his bond, and it is a firme bond, his oath: which though it be but an imperfect argument, yet is it taken of godly men, for the strongest argument that is in Rebus humanis. For things that are uncertaine, are determined by the oath of an honest man;
Therefore, now he interposeth his bound, and it is a firm bound, his oath: which though it be but an imperfect argument, yet is it taken of godly men, for the Strongest argument that is in Rebus humanis. For things that Are uncertain, Are determined by the oath of an honest man;
Now you see the nature of the argument: and if we consider it well, it will appeare that the wisedome of God, in the state of his children, which is so farre above mans reach and reason;
Now you see the nature of the argument: and if we Consider it well, it will appear that the Wisdom of God, in the state of his children, which is so Far above men reach and reason;
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There is some variety in the reading of these words. Some reade it, by your reioycing: and so that which I must honour, our last translation hath it in the Margine, by your reioycing: some reade it, or reioycing. But there is no great difference, for the sence comes all to one.
There is Some variety in the reading of these words. some read it, by your rejoicing: and so that which I must honour, our last Translation hath it in the Margin, by your rejoicing: Some read it, or rejoicing. But there is no great difference, for the sense comes all to one.
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But then on the other side, there are a number of the Fathers that reade it, our reioycing, as Basile upon Psal. 14. Athanasius; and of later Writers, Luther and Calvin. Onely Beza holds with the Ancients, and saith, your reioycing; making, notwithstanding, no difference in the Text, or in the sence: for (saith he) the Apostles meaning is, by the reioycing that I have of you:
But then on the other side, there Are a number of the Father's that read it, our rejoicing, as Basil upon Psalm 14. Athanasius; and of later Writers, Luther and calvin. Only Beza holds with the Ancients, and Says, your rejoicing; making, notwithstanding, no difference in the Text, or in the sense: for (Says he) the Apostles meaning is, by the rejoicing that I have of you:
and saith Saint Chrysostome, he calleth the proficiency of the Corinthians, his reioycing; as he saith, 1 Thes. 2. What is our crowne, and our reioycing, and our glory? are not ye? And he answers his owne question, and saith, yes!
and Says Saint Chrysostom, he calls the proficiency of the Corinthians, his rejoicing; as he Says, 1 Thebes 2. What is our crown, and our rejoicing, and our glory? Are not you? And he answers his own question, and Says, yes!
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This I take to be the more fitte and the more lively, and fuller, our reioycing; rather than to reade it yours: although it bee true, it is the common Reioycing of Gods children: they have all the same spirit and the same joyes: yet a man may not lawfully sweare, by that which is in another man;
This I take to be the more fit and the more lively, and fuller, our rejoicing; rather than to read it yours: although it be true, it is the Common Rejoicing of God's children: they have all the same Spirit and the same Joys: yet a man may not lawfully swear, by that which is in Another man;
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Thus Saint Paul, although he knew that the Corinthians were forward and full of the gifts of the holy Ghost, and of ioy: yet he had no reason to be so confident in them,
Thus Saint Paul, although he knew that the Corinthians were forward and full of the Gifts of the holy Ghost, and of joy: yet he had no reason to be so confident in them,
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therefore the Apostle makes this oath: not of the ioy or gloriation, or boasting, that was in the Corinthians; but the boasting and gloriation of his owne spirit, in the presence of Christ Iesus. This I take to be the sence, although it be true that the Apostle gloried much in his passions and sufferings at Corinth: and he gloryed too for the preaching and successe of the Gospell: this was matter of great gloriation, and boasting, yet it was the inward comfort and testimony of his conscience, that made him sweare, by his reioycing in Christ.
Therefore the Apostle makes this oath: not of the joy or gloriation, or boasting, that was in the Corinthians; but the boasting and gloriation of his own Spirit, in the presence of christ Iesus. This I take to be the sense, although it be true that the Apostle gloried much in his passion and sufferings At Corinth: and he gloried too for the preaching and success of the Gospel: this was matter of great gloriation, and boasting, yet it was the inward Comfort and testimony of his conscience, that made him swear, by his rejoicing in christ.
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As if the Apostle should say, for your glory sake. But those that know the Greeke tongue, they know that NONLATINALPHABET, being not written with letters, but like a halfe circle:
As if the Apostle should say, for your glory sake. But those that know the Greek tongue, they know that, being not written with letters, but like a half circle:
which have still thought this to be an oath. As Saint Austin writing to Hillary in his 89. Epistle, he proves it lawfull for a Christian man to sweare, because the Apostle writes by an oath. And in his third Booke of the Trinity, he saith, The Apostle did not feare to confirme the certainty of his salvation by swearing;
which have still Thought this to be an oath. As Saint Austin writing to Hillary in his 89. Epistle, he Proves it lawful for a Christian man to swear, Because the Apostle writes by an oath. And in his third Book of the Trinity, he Says, The Apostle did not Fear to confirm the certainty of his salvation by swearing;
For that is the end of an oath, to protest an unknowne truth, by the presence and countenance of a greater person then himselfe, and one which cannot lye.
For that is the end of an oath, to protest an unknown truth, by the presence and countenance of a greater person then himself, and one which cannot lie.
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for this our Lord Christ condemnes, when hee saith, sweare not at all; that is, not often; nor out of passion. But as an oath is a speciall service of God; so it is to be taken upon speciall occasions: but now we are bound to sweare by no name, but the name of God:
for this our Lord christ condemns, when he Says, swear not At all; that is, not often; nor out of passion. But as an oath is a special service of God; so it is to be taken upon special occasions: but now we Are bound to swear by no name, but the name of God:
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This is so individuall and inseparable a thing (the comfort, namely, and the joy of Christ hath brought into the world) that it is as inseparable from the spirit, as the shadow from the body. Therefore,
This is so Individu and inseparable a thing (the Comfort, namely, and the joy of christ hath brought into the world) that it is as inseparable from the Spirit, as the shadow from the body. Therefore,
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which he found in his heart by the meanes of Christ Iesus, who maketh our ioy to be full, who is the fountaine of ioy; swearing by this, he sweares by the chiefe iewell of salvation: which is the penny that Christ had given him as an earnest,
which he found in his heart by the means of christ Iesus, who makes our joy to be full, who is the fountain of joy; swearing by this, he swears by the chief jewel of salvation: which is the penny that christ had given him as an earnest,
Out of this that he saith Our reioycing, observe (I beseech you) the wondrous temper of a Christian: how he is composed of strange, extreame contraries; of death and life, of sorrow and joy, of peace and war. There is nothing in the world that can be imagined so contrary,
Out of this that he Says Our rejoicing, observe (I beseech you) the wondrous temper of a Christian: how he is composed of strange, extreme contraries; of death and life, of sorrow and joy, of peace and war. There is nothing in the world that can be imagined so contrary,
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as be the severall parts of a Christian mans constitution. Upon this ground, the holy Apostle goeth, 2 Cor 4. where he makes the definition of a Christian, after the same manner.
as be the several parts of a Christian men constitution. Upon this ground, the holy Apostle Goes, 2 Cor 4. where he makes the definition of a Christian, After the same manner.
poore, and yet making many rich, as having nothing, and yet we possesse all things. This is that marvellous mixture, that God hath appointed his children to come to:
poor, and yet making many rich, as having nothing, and yet we possess all things. This is that marvellous mixture, that God hath appointed his children to come to:
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and yet that they should revive againe by the spirit of God: and so no man be lesse in death, being alway in life: and having the certaine pledge and pawne of life eternall. As for the men of this world, the sonnes of flesh and bloud; when they thinke themselves most lively;
and yet that they should revive again by the Spirit of God: and so no man be less in death, being always in life: and having the certain pledge and pawn of life Eternal. As for the men of this world, the Sons of Flesh and blood; when they think themselves most lively;
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even there, is life abundantly over death: and the roote of life, shall at length eate out the fruit of death. And although death make a flourish for a time, upon the Saints of God;
even there, is life abundantly over death: and the root of life, shall At length eat out the fruit of death. And although death make a flourish for a time, upon the Saints of God;
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For in sicknesse, a Christian is full of the saving health of God. In persecution, he is full of quiet and contentment of the holy Ghost. In prison, he is full of Psalmes and spirituall Songs, as were Paul and Sylas. When he is bound in shackles, he is free, and expedite, and loose. As the Apostle saith in another place,
For in sickness, a Christian is full of the Saving health of God. In persecution, he is full of quiet and contentment of the holy Ghost. In prison, he is full of Psalms and spiritual Songs, as were Paul and Silas. When he is bound in shackles, he is free, and expedite, and lose. As the Apostle Says in Another place,
the omnipotencie of God, that makes such a correspondence and proportion betweene life and death, that makes death and life dwell together in one body:
the omnipotency of God, that makes such a correspondence and proportion between life and death, that makes death and life dwell together in one body:
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This is that which all of us confesse, when we make our prayers to God: we call him our Father, and we call the Saviour of the world, our Saviour, and so we may call the spirit our comforter; because this common veyne of joy, it flowes and runnes into all the parts of Christs mysticall body: in all the parts of the world.
This is that which all of us confess, when we make our Prayers to God: we call him our Father, and we call the Saviour of the world, our Saviour, and so we may call the Spirit our comforter; Because this Common vein of joy, it flows and runs into all the parts of Christ mystical body: in all the parts of the world.
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My reioycing, or our reioycing in our common Lord and Saviour. It is ours, because Christ is ours; because he is the Lilly of the field, and the Lilly of the valley;
My rejoicing, or our rejoicing in our Common Lord and Saviour. It is ours, Because christ is ours; Because he is the Lily of the field, and the Lily of the valley;
as lines from the center to the circumference, all concurring together in the center. So all nations and people in the world, have seene the salvation of God: because they have met together in the center; our Lord Iesus Christ.
as lines from the centre to the circumference, all concurring together in the centre. So all Nations and people in the world, have seen the salvation of God: Because they have met together in the centre; our Lord Iesus christ.
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If the old man worke death, the new man shall worke life, and we have put off the old man, that we may put on the new; that is, that wee might be more invested with the one, and lesse with the other.
If the old man work death, the new man shall work life, and we have put off the old man, that we may put on the new; that is, that we might be more invested with the one, and less with the other.
This common sunne, which is the ioy of the world, is sometimes ours, and sometimes not ours. When it riseth to us, it sets in another place, to another world of people.
This Common sun, which is the joy of the world, is sometime ours, and sometime not ours. When it Riseth to us, it sets in Another place, to Another world of people.
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And herein wee are to observe the causes of this joy, for first he is Iesus, and then he is Christ, and then he is our Lord: all this makes up the fulnesse of our joy.
And herein we Are to observe the Causes of this joy, for First he is Iesus, and then he is christ, and then he is our Lord: all this makes up the fullness of our joy.
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This makes the fulnesse of our ioy, for being Iesus, he is able to conferre upon us streames of joy, being the omnipotent fountaine of life; all that we receive being from him:
This makes the fullness of our joy, for being Iesus, he is able to confer upon us streams of joy, being the omnipotent fountain of life; all that we receive being from him:
from him we receive grace for grace, as it is Ioh. 1. he being the fulnesse of joy from God the Father; at whose birth the Angels sang, Glory to God on high, ioy on earth, to men good will;
from him we receive grace for grace, as it is John 1. he being the fullness of joy from God the Father; At whose birth the Angels sang, Glory to God on high, joy on earth, to men good will;
There is nothing difficult to him, but his spirit can make all things lightsome, he can make a man reioyce in tribulation and affliction, as he is Iesus.
There is nothing difficult to him, but his Spirit can make all things lightsome, he can make a man rejoice in tribulation and affliction, as he is Iesus.
And what is that annoynting, but the oyle of ioy and gladnesse? that is, that great fulnesse of ioy, wherewith he is annoynted: that it should not stay upon the head of Aaron or his beard; but should runne downe to the skirts of his cloathing:
And what is that anointing, but the oil of joy and gladness? that is, that great fullness of joy, wherewith he is anointed: that it should not stay upon the head of Aaron or his beard; but should run down to the skirts of his clothing:
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if a man be under the divell, and acknowledge him to be his Lord, he hath nothing to give him but misery and terrour, and discomfort, sorrow and distresse;
if a man be under the Devil, and acknowledge him to be his Lord, he hath nothing to give him but misery and terror, and discomfort, sorrow and distress;
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a man can receive nothing else there, because he serves a bad Master; but if thy Master be Christ, the annoynted of God; he shall bring thee ioy and peace of conscience: and then, certainly, it will manifest it selfe.
a man can receive nothing Else there, Because he serves a bad Master; but if thy Master be christ, the anointed of God; he shall bring thee joy and peace of conscience: and then, Certainly, it will manifest it self.
Let us therefore labour (which is the last poynt of the Text, to preserve the force of this argument: that we may be sure of our salvation, and of our reioycing in Christ. And (if need be) to protest and sweare it;
Let us Therefore labour (which is the last point of the Text, to preserve the force of this argument: that we may be sure of our salvation, and of our rejoicing in christ. And (if need be) to protest and swear it;
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to lay it to pledge, as a man doth his lands and estate. When he would make a thing certaine, he infeoffes a man in those things that are most neare and deare to him:
to lay it to pledge, as a man does his Lands and estate. When he would make a thing certain, he infeoffs a man in those things that Are most near and deer to him:
So the best thing that the Apostle had, it was his reioycing in Christ; his comfort of conscience; the peace of God: which farre transcended his passions, and sweetned his afflictions,
So the best thing that the Apostle had, it was his rejoicing in christ; his Comfort of conscience; the peace of God: which Far transcended his passion, and sweetened his afflictions,
and made him reioyce in tribulation (that comfort of Christ) that hee had within in his spirit, and from abroad by the proficiency of his Schollars, to see them grow up in the feare of God, in the knowledge of Christ; in the profession of the faith: this is the reioycing the Apostle speakes of.
and made him rejoice in tribulation (that Comfort of christ) that he had within in his Spirit, and from abroad by the proficiency of his Scholars, to see them grow up in the Fear of God, in the knowledge of christ; in the profession of the faith: this is the rejoicing the Apostle speaks of.
to have their reioycing in this one Lord and master, to have no ioy in the world, or in men, in goods and profits, in pleasures, honours, or in preferments; which the world usually buyes and sels.
to have their rejoicing in this one Lord and master, to have no joy in the world, or in men, in goods and profits, in pleasures, honours, or in preferments; which the world usually buys and sells.
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there is not the most sensuall man, but he hath a touch of death every day, eyther by sensible misery, or by the touch of conscience: by bringing of his sinnes to his view.
there is not the most sensual man, but he hath a touch of death every day, either by sensible misery, or by the touch of conscience: by bringing of his Sins to his view.
That is incident to nature, and a consequent of sinne, to dye. But what is thy reioycing? what comfort hast thou in Christ? This is that we should desire,
That is incident to nature, and a consequent of sin, to die. But what is thy rejoicing? what Comfort hast thou in christ? This is that we should desire,
but that he may have the preheminence, and be all in all: as he is to his children in the world, and shall be for ever in another world. So thou must make him all thy ayme, all that thou desirest, all thy gloriation;
but that he may have the pre-eminence, and be all in all: as he is to his children in the world, and shall be for ever in Another world. So thou must make him all thy aim, all that thou Desirest, all thy gloriation;
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As Saint Augustine saith upon that place of Paul, Redeeme the time, because the dayes are evill, I (saith he) it is true, the time in this world is evill:
As Saint Augustine Says upon that place of Paul, redeem the time, Because the days Are evil, I (Says he) it is true, the time in this world is evil:
Let us sell these evill dayes in this world, that we may get those good dayes, in the grace of Christ. And as Saint Gregory saith, Good Iesus! hee that hath thee, looseth nothing:
Let us fell these evil days in this world, that we may get those good days, in the grace of christ. And as Saint Gregory Says, Good Iesus! he that hath thee, loses nothing:
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and therefore it might be offensive to Atticke eares, (such as were at Corinth ) to say that he lived, and yet was dead; therefore now he tempers his speech,
and Therefore it might be offensive to Attic ears, (such as were At Corinth) to say that he lived, and yet was dead; Therefore now he tempers his speech,
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as that I would seeke to recover my owne, which I had once, being a Pharisie. I would live a quiet and peaceable life among my brethren, as I did then:
as that I would seek to recover my own, which I had once, being a Pharisee. I would live a quiet and peaceable life among my brothers, as I did then:
Why should I cast my selfe into these dangers? why should I indure them any longer? why should I not at the first grapling with the troubles of this life, betake my selfe to that more sure and easie condition? But because the Church before mee, hath done thus, therefore I follow her steps.
Why should I cast my self into these dangers? why should I endure them any longer? why should I not At the First grappling with the Troubles of this life, betake my self to that more sure and easy condition? But Because the Church before me, hath done thus, Therefore I follow her steps.
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All these, in great tranquillity of spirit have yeelded their soules to God. And the Prophets, in former time, I see they have suffered for the same profession, that I now have taken upon me:
All these, in great tranquillity of Spirit have yielded their Souls to God. And the prophets, in former time, I see they have suffered for the same profession, that I now have taken upon me:
therefore I am assured there shall be a Resurrection of this flesh, of this body, that hath suffered so many torments for the cause of Christ: it shall be againe invested with so many notes of glory and happinesse,
Therefore I am assured there shall be a Resurrection of this Flesh, of this body, that hath suffered so many torments for the cause of christ: it shall be again invested with so many notes of glory and happiness,
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which notwithstanding, we may not neglect any of them, for then wee shall slight the grace of God, which hath alway beene various in his Church. We ought therefore, to view every thing, to prove all things, as the Apostle saith, and keepe that which is best and most firme and sollid.
which notwithstanding, we may not neglect any of them, for then we shall slight the grace of God, which hath always been various in his Church. We ought Therefore, to view every thing, to prove all things, as the Apostle Says, and keep that which is best and most firm and solid.
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First, what it is the Apostle meanes, when he saith, He fought with beasts. Secondly, what it is hee saith, NONLATINALPHABET, after men, or after the manner of men.
First, what it is the Apostle means, when he Says, He fought with beasts. Secondly, what it is he Says,, After men, or After the manner of men.
And though the divers editions and translations, have reconciled them to our hand; yet there is nothing so authenticall, but a man may give another exposition as good,
And though the diverse editions and Translations, have reconciled them to our hand; yet there is nothing so authentical, but a man may give Another exposition as good,
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therfore so must I be, saith the Apostle, if there be no Resurrection. To what profit is it, that I have fought with beasts? If there be not some profit,
Therefore so must I be, Says the Apostle, if there be no Resurrection. To what profit is it, that I have fought with beasts? If there be not Some profit,
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to make the people sport, by setting two or three of the Saints of God upon a stage; where there were so many Panthers, Leopards, Lyons, or Beares; and there they were to tugge for their lives.
to make the people sport, by setting two or three of the Saints of God upon a stage; where there were so many Panthers, Leopards, Lyons, or Bears; and there they were to tug for their lives.
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In the time of Daniel, King Darius, upon the instigation of his Lords, cast Daniel into the Denne: and it is said the Lyons were famished a long time before, that they should devoure him suddenly, as they iudged:
In the time of daniel, King Darius, upon the instigation of his lords, cast daniel into the Den: and it is said the Lyons were famished a long time before, that they should devour him suddenly, as they judged:
as it came in their minde to make them a spectacle, and to give sport to the people, they appoynted such a one to be cast to the beasts, not to bee bound hand and foot,
as it Come in their mind to make them a spectacle, and to give sport to the people, they appointed such a one to be cast to the beasts, not to be bound hand and foot,
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In this sort, they say Paul was cast, and objected to the beasts. We see also in Tertullians time, it was the common, exclamation still against the Christians. If the yeere were too hot,
In this sort, they say Paul was cast, and objected to the beasts. We see also in Tertullia's time, it was the Common, exclamation still against the Christians. If the year were too hight,
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or if it were too dry, or if there were barrennesse or any inundation upon the ground, they put it still upon Christians, and their word was, Cast the Christians to the Lyons. This may well be:
or if it were too dry, or if there were Barrenness or any inundation upon the ground, they put it still upon Christians, and their word was, Cast the Christians to the Lyons. This may well be:
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and made himselfe after a free man, and better accepted into favour with Alexander. In this sort some imagine that Saint Paul was rescued and delivered by the power of God Almighty, from the mouth of the Lyon. As he saith, 2 Tim. 4. God hath delivered me from the mouth of the Lyon, even the Lyon (literally) to whom he was exposed at his abode at Ephesus, for he was there almost three yeeres.
and made himself After a free man, and better accepted into favour with Alexander. In this sort Some imagine that Saint Paul was rescued and Delivered by the power of God Almighty, from the Mouth of the lion. As he Says, 2 Tim. 4. God hath Delivered me from the Mouth of the lion, even the lion (literally) to whom he was exposed At his Abided At Ephesus, for he was there almost three Years.
For, it seemes, that he that takes upon him to write the History of a man, must of necessity set down the chiefe and most rare and eminent passages of his life:
For, it seems, that he that Takes upon him to write the History of a man, must of necessity Set down the chief and most rare and eminent passages of his life:
Therefore seeing Saint Luke hath buried it in deepe silence, and mentions nothing lesse, therefore it argueth, it must not bee thus understood, that Saint Paul was thus cast unto beasts.
Therefore seeing Saint Lycia hath buried it in deep silence, and mentions nothing less, Therefore it argue, it must not be thus understood, that Saint Paul was thus cast unto beasts.
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For wee know that Saint Luke, although he were a diligent writer of the actions of Saint Paul, yet hee pretermits many things which Saint Paul himselfe in the Catalogue of his owne passions relates, 2 Cor. 11. for we have not in Luke, many passages that are there.
For we know that Saint Lycia, although he were a diligent writer of the actions of Saint Paul, yet he pretermits many things which Saint Paul himself in the Catalogue of his own passion relates, 2 Cor. 11. for we have not in Lycia, many passages that Are there.
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so that this may well be among those things that Saint Luke left unwritten, as referring us more fully to the narration of Saint Paul himselfe, who was the best witnesse of his owne travailes. Another obiection Beza hath:
so that this may well be among those things that Saint Lycia left unwritten, as referring us more Fully to the narration of Saint Paul himself, who was the best witness of his own travails. another objection Beza hath:
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surely, saith hee, Saint Paul was not cast naked, and bound as a prey to the beasts: for then (saith he) it had beene unlawfull for Saint Luke, not to have taken notice of such a wondrous miracle as that.
surely, Says he, Saint Paul was not cast naked, and bound as a prey to the beasts: for then (Says he) it had been unlawful for Saint Lycia, not to have taken notice of such a wondrous miracle as that.
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The last objection against this opinion, is of them that say, that those that were objected to beasts, were alway cast to them for a prey. But that is not so.
The last objection against this opinion, is of them that say, that those that were objected to beasts, were always cast to them for a prey. But that is not so.
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There were some that were condemned, according to the quality of their offence, (as they thought) to be torne in pieces: and in that sort Saint Paul was not cast to the beasts.
There were Some that were condemned, according to the quality of their offence, (as they Thought) to be torn in Pieces: and in that sort Saint Paul was not cast to the beasts.
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But many of the Ancients, directly expound it according to the letter: as that these beasts, must be understood to be some kinde of Tygers, Leopards, or Lyons: such things Saint Paul was exposed unto, to try the constancy of his faith; to try his prowesse and valour;
But many of the Ancients, directly expound it according to the Letter: as that these beasts, must be understood to be Some kind of Tigers, Leopards, or Lyons: such things Saint Paul was exposed unto, to try the constancy of his faith; to try his prowess and valour;
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which Saint Chrysostome, Saint Augustine, Saint Cyrill, Tertullian, and divers other Fathers, doe warrant to us as the best, and most proper sence. Namely, that Paul fought with beasts at Ephesus, that is, with beastly men; men of beastly conditions.
which Saint Chrysostom, Saint Augustine, Saint Cyril, Tertullian, and diverse other Father's, do warrant to us as the best, and most proper sense. Namely, that Paul fought with beasts At Ephesus, that is, with beastly men; men of beastly conditions.
Whereas there cannot be a worse word given to a man, than to call him beast. Our Lord and Saviour Christ saith, that he that cals his brother Racha, he that cals his brother foole, shall be in danger of hell fire.
Whereas there cannot be a Worse word given to a man, than to call him beast. Our Lord and Saviour christ Says, that he that calls his brother Racha, he that calls his brother fool, shall be in danger of hell fire.
Now he that cals a man foole, speakes farre more moderately and modestly, than he that cals a man a beast. For to call a man foole, is still to call him man: for there is nothing can be a foole, but man or woman: for it fals not within the compasse of beasts, to bee wise or foolish: but still when one is called foole, hee is kept in the condition of a man: but when a man cals a man beast, he is out of the element and latitude of men: and compared to a more base and degenerate creature.
Now he that calls a man fool, speaks Far more moderately and modestly, than he that calls a man a beast. For to call a man fool, is still to call him man: for there is nothing can be a fool, but man or woman: for it falls not within the compass of beasts, to be wise or foolish: but still when one is called fool, he is kept in the condition of a man: but when a man calls a man beast, he is out of the element and latitude of men: and compared to a more base and degenerate creature.
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But for this we must understand, that our Lord Christ speakes there of the common talke and discourse among Christians; and not of that Apostolicall authority, not of that magisteriall reproofe that is in the Church, and must be to the worlds end.
But for this we must understand, that our Lord christ speaks there of the Common talk and discourse among Christians; and not of that Apostolical Authority, not of that magisterial reproof that is in the Church, and must be to the world's end.
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nor every man must not speake as the Minister may speake, in reprooving sinne, and revealing the will of God. And here we must conceive, that this that the Apostle speaks, it was by Gods spirit dictating it unto him:
nor every man must not speak as the Minister may speak, in reproving sin, and revealing the will of God. And Here we must conceive, that this that the Apostle speaks, it was by God's Spirit dictating it unto him:
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when a man transcends others in bruitishnesse and cruelty, in a base conversation; they say he hath put on the beast, he hath left humanity, and is turned beast. For it is mens carriage and conditions, that distinguisheth them from beasts. So we see the Scripture hath this peculiar phrase: when the Prophet speakes, Isa. 56. of Prophets that would not Preach, or that preached for gaine; he cals them dumb dogs: and the Apostle Paul saith, Beware of dogges, whereby is meant such kinde of men,
when a man transcends Others in brutishness and cruelty, in a base Conversation; they say he hath put on the beast, he hath left humanity, and is turned beast. For it is men's carriage and conditions, that Distinguisheth them from beasts. So we see the Scripture hath this peculiar phrase: when the Prophet speaks, Isaiah 56. of prophets that would not Preach, or that preached for gain; he calls them dumb Dogs: and the Apostle Paul Says, Beware of Dogs, whereby is meant such kind of men,
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so the Prophet David often prayes unto God, to deliver his soule from the Lyon, from the Vnicorne, from the Dogge, from the Wolfe. And so Saint Paul calleth Nero, Lyon, 2 Tim. 4. The Lord hath delivered me from the mouth of the Lyon:
so the Prophet David often prays unto God, to deliver his soul from the lion, from the Unicorn, from the Dog, from the Wolf. And so Saint Paul calls Nero, Lyon, 2 Tim. 4. The Lord hath Delivered me from the Mouth of the lion:
Pray to God for us (saith the Apostle ) for what purpose? That we may be delivered from absurd men, men that have no nature in them, that have no common straine of humanity in them,
Pray to God for us (Says the Apostle) for what purpose? That we may be Delivered from absurd men, men that have no nature in them, that have no Common strain of humanity in them,
We see what base dejection sinne hath brought on us, we that thought to be equall to God, as God saith, Behold Adam is become as one of us, we are now become as the beasts that perish, as the Prophet David saith, Man being in honour, understood it not,
We see what base dejection sin hath brought on us, we that Thought to be equal to God, as God Says, Behold Adam is become as one of us, we Are now become as the beasts that perish, as the Prophet David Says, Man being in honour, understood it not,
And as man fell to bee like a beast, so God clad him in the skinne of a beast. Our first great grandfather Adam, had the skinnes of beasts for his garments:
And as man fell to be like a beast, so God clad him in the skin of a beast. Our First great grandfather Adam, had the skins of beasts for his garments:
to pray to the Lord, to take these barbarous trickes from us, and to teach us the true civility of his Saints: even that honourable conversation, that makes of beasts, men, and of men, Angels: and not of men, beasts; and of beasts, divels: as our condition is by nature.
to pray to the Lord, to take these barbarous tricks from us, and to teach us the true civility of his Saints: even that honourable Conversation, that makes of beasts, men, and of men, Angels: and not of men, beasts; and of beasts, Devils: as our condition is by nature.
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It is the grace of God, that exalts a man, from a beast to be a man: and from the state of a man, to the state of an Angell. And it is the basenesse of nature, that brings a man from being a man, to be a beast, and makes him to creepe or to goe on all foure, to whom the Lord hath given an upright positure, and an erected countenance.
It is the grace of God, that exalts a man, from a beast to be a man: and from the state of a man, to the state of an Angel. And it is the baseness of nature, that brings a man from being a man, to be a beast, and makes him to creep or to go on all foure, to whom the Lord hath given an upright positure, and an erected countenance.
but yet they thought not of the resurrection of the body: they dreamed not of such a thing as the bodies rising, therefore the Apostle denyes, that he went after the manner of men;
but yet they Thought not of the resurrection of the body: they dreamed not of such a thing as the bodies rising, Therefore the Apostle Denies, that he went After the manner of men;
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that is, saith he, if my passions and sufferings were seene with the eyes of men, all men that had looked upon me at Ephesus, how I was troubled with those wicked men there;
that is, Says he, if my passion and sufferings were seen with the eyes of men, all men that had looked upon me At Ephesus, how I was troubled with those wicked men there;
they would have thought I had rather fought with beasts, in humane shape, then men NONLATINALPHABET, according to mens iudgement, they would rather have seemed beasts than men; so that I call them not beasts simply my selfe,
they would have Thought I had rather fought with beasts, in humane shape, then men, according to men's judgement, they would rather have seemed beasts than men; so that I call them not beasts simply my self,
yet the law after tooke hold of them, so that still they fought unto death. This exposition seemeth to be favoured by that in 2 Cor. 1.8. where the Apostle saith, We tooke the sentence of death against our selves;
yet the law After took hold of them, so that still they fought unto death. This exposition seems to be favoured by that in 2 Cor. 1.8. where the Apostle Says, We took the sentence of death against our selves;
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because of some reverend translations, (to whom I incline more than to any thing which hath beene done in the Church, these many yeeres) which understand the end of it to be this.
Because of Some reverend Translations, (to whom I incline more than to any thing which hath been done in the Church, these many Years) which understand the end of it to be this.
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according as it is the Apostles phrase in many other places, and a mans meaning may be the best knowne by his stile: by observing his speech elsewhere, a man may trace him the better afterward;
according as it is the Apostles phrase in many other places, and a men meaning may be the best known by his style: by observing his speech elsewhere, a man may trace him the better afterwards;
that you may know the greatnesse of my trouble which I sustained at Ephesus. I speake after the manner of men, as they use to call wicked men beasts, so give me leave also to call these:
that you may know the greatness of my trouble which I sustained At Ephesus. I speak After the manner of men, as they use to call wicked men beasts, so give me leave also to call these:
Concerning the place, it was at Ephesus; and when this persecution was, there is great dissention among Writers: some thinke it to be that persecution that Saint Luke mentions, Acts 19. Paul being at Ephesus, and preaching against Idolatry, there riseth up Demetrius the silver Smith, and all the trade comes with him;
Concerning the place, it was At Ephesus; and when this persecution was, there is great dissension among Writers: Some think it to be that persecution that Saint Lycia mentions, Acts 19. Paul being At Ephesus, and preaching against Idolatry, there Riseth up Demetrius the silver Smith, and all the trade comes with him;
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he after a while, quitted the Citie, and went from Ephesus to Macedonia; and it is certaine when Saint Paul wrote this, he was at Ephesus, and saith he will stay there till Pentecost, as he saith, Cap. 16.8.
he After a while, quit the city, and went from Ephesus to Macedonia; and it is certain when Saint Paul wrote this, he was At Ephesus, and Says he will stay there till Pentecost, as he Says, Cap. 16.8.
Therefore it cannot be that hee speakes of that sedition, that Demetrius raysed against him, that being the last period of his stay at Ephesus: he went thence presently upon it, he knew that Christ gave him a commission, when they persecuted and beate him away, to shake the dust off his feete against them. Therefore this cannot be admitted. Another Company, expound it thus:
Therefore it cannot be that he speaks of that sedition, that Demetrius raised against him, that being the last Period of his stay At Ephesus: he went thence presently upon it, he knew that christ gave him a commission, when they persecuted and beat him away, to shake the dust off his feet against them. Therefore this cannot be admitted. another Company, expound it thus:
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that it was the trouble that happened to him from the sonnes of Sceva, Acts 19.16. And the sonnes of Sceva cast out divels in the name of Iesus whom Paul preached. There were seven sonnes of Sceva, and they tooke upon them to cast out divels;
that it was the trouble that happened to him from the Sons of Sceva, Acts 19.16. And the Sons of Sceva cast out Devils in the name of Iesus whom Paul preached. There were seven Sons of Sceva, and they took upon them to cast out Devils;
for we know that the sonnes of Sceva invocated the name of Christ, and nominated Christ, whom Paul preacheth: wherein they shewed themselves rather friends and allies to Paul, then enemies: and so we have a direct rule,
for we know that the Sons of Sceva invocated the name of christ, and nominated christ, whom Paul Preacheth: wherein they showed themselves rather Friends and allies to Paul, then enemies: and so we have a Direct Rule,
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Where Christ gave them to understand, that as long as any man, although hee were not of their company and Colledge, yet as long as he profest the name of Christ, and did their miracles in his name, they were with him, and not against him:
Where christ gave them to understand, that as long as any man, although he were not of their company and College, yet as long as he professed the name of christ, and did their Miracles in his name, they were with him, and not against him:
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and though the sonnes of Sceva miscarried, in their desire of lucre, and that they did not their miracles for the good of the Church: yet they pretended friendship to Saint Paul, rather then any adverse disposition.
and though the Sons of Sceva miscarried, in their desire of lucre, and that they did not their Miracles for the good of the Church: yet they pretended friendship to Saint Paul, rather then any adverse disposition.
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But we must understand it, of the totall troubles that hee found at Ephesus; which hee expresseth, 2 Cor. 1.8. Brethren, saith he, I would not have you ignorant of the pressures and troubles that wee sustained in Asia:
But we must understand it, of the total Troubles that he found At Ephesus; which he Expresses, 2 Cor. 1.8. Brothers, Says he, I would not have you ignorant of the pressures and Troubles that we sustained in Asia:
and for their Idoll Diana: and would therefore have beate downe and destroyed Paul, and the doctrine of Christ. This sedition that they moved against him, he cals fighting with beasts. And so wee must take the sence to be this, that seeing you know that at Ephesus I had such a world of adverse powers against me;
and for their Idol Diana: and would Therefore have beat down and destroyed Paul, and the Doctrine of christ. This sedition that they moved against him, he calls fighting with beasts. And so we must take the sense to be this, that seeing you know that At Ephesus I had such a world of adverse Powers against me;
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I might have avoyded them if I would, but I would not doe it, because of that abundant reward and consolation of Christ, which shall raise this my body.
I might have avoided them if I would, but I would not do it, Because of that abundant reward and consolation of christ, which shall raise this my body.
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This should teach us, (to conclude all in a word) that we ought not to despise the passions of Gods children. It is a great misery that the world is usually blinded withall.
This should teach us, (to conclude all in a word) that we ought not to despise the passion of God's children. It is a great misery that the world is usually blinded withal.
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Whatsoever a man suffers, they thinke he suffers it as a guilty person, they take him as a malefactor: and it is enough that hee is in misery, to prove him also to bee in fault. By this meanes, there should no substantiall argument bee drawne from the martyrdome of Gods Saints: for of all men, (to flesh and bloud,
Whatsoever a man suffers, they think he suffers it as a guilty person, they take him as a Malefactor: and it is enough that he is in misery, to prove him also to be in fault. By this means, there should not substantial argument be drawn from the martyrdom of God's Saints: for of all men, (to Flesh and blood,
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and common sence) they are most miserable and wretched, and pronounced guilty at every tribunall: and are accounted the malefactors of the world, the plagues of the earth;
and Common sense) they Are most miserable and wretched, and pronounced guilty At every tribunal: and Are accounted the malefactors of the world, the plagues of the earth;
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such as brought barrennesse upon the earth, and other plagues from God; because men were not enlightened by the spirit of grace, therefore they fell to the condemnation of the righteous, which is the greatest plague in the world, to condemne the righteous:
such as brought Barrenness upon the earth, and other plagues from God; Because men were not enlightened by the Spirit of grace, Therefore they fell to the condemnation of the righteous, which is the greatest plague in the world, to condemn the righteous:
Let us, therefore, have speciall regard, when we see troubles fall upon men, to keepe an upright heart to discerne the cause, and the person by the cause, and not the cause by the person. Otherwise it will not follow, that because Saint Paul suffered these plagues for the Resurrection, that therefore there shall be a Resurrection: but God forbid, that any man should conclude such a peremptory sentence against Gods children,
Let us, Therefore, have special regard, when we see Troubles fallen upon men, to keep an upright heart to discern the cause, and the person by the cause, and not the cause by the person. Otherwise it will not follow, that Because Saint Paul suffered these plagues for the Resurrection, that Therefore there shall be a Resurrection: but God forbid, that any man should conclude such a peremptory sentence against God's children,
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And he that gathers the teares of his children, the teares of his Saints into his bottle, (as if to make a speciall drinke and receipt of them) much more doth he gather the drops of bloud of his Saints, that they spend for his sake,
And he that gathers the tears of his children, the tears of his Saints into his Bottle, (as if to make a special drink and receipt of them) much more does he gather the drops of blood of his Saints, that they spend for his sake,
of his dearest bloud, for the maintenance of the truth, that he hath received, and that is inspired into him by the holy Ghost: he that doth it not onely in the name of a Prophet, but in the name of the Prince of the Prophets; Christ Iesus; who is able to give that abundant recompence he hath promised.
of his dearest blood, for the maintenance of the truth, that he hath received, and that is inspired into him by the holy Ghost: he that does it not only in the name of a Prophet, but in the name of the Prince of the prophets; christ Iesus; who is able to give that abundant recompense he hath promised.
& because the Churches in former times have mortified thēselves to the world, and lived as men of another world, to keep themselves pure & undefiled in this world.
& Because the Churches in former times have mortified themselves to the world, and lived as men of Another world, to keep themselves pure & undefiled in this world.
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as infallible, and unerrant rules; let us follow with unrepealable affections in that blessed truth, which hath beene revealed to us from time to time.
as infallible, and unerrant rules; let us follow with unrepealable affections in that blessed truth, which hath been revealed to us from time to time.
Saint Paul was much plagued with women in three or foure places, in the Acts, the women still raised persecution. When men had more modesty, and more grace; then comes Iezebel and Herodias, and raiseth persecution:
Saint Paul was much plagued with women in three or foure places, in the Acts, the women still raised persecution. When men had more modesty, and more grace; then comes Iezebel and Herodias, and Raiseth persecution:
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perswading men to withdraw the naturall allowance and maintenance due to the Ministers, and so they bring Saint Paul to that extreme necessity, that if any man should judge the case, he would say he were conversant with beasts, rather then men.
persuading men to withdraw the natural allowance and maintenance due to the Ministers, and so they bring Saint Paul to that extreme necessity, that if any man should judge the case, he would say he were conversant with beasts, rather then men.
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that as there are buls of Bashan, and Kine of Bashan, and Vnicornes; so there are Lyons, and Tygers, and Beares, and Wolves, and Dogges; with such kinde of beasts, this Forrest is full too, which have most virulent and poysonous teeth, and lay on their fangs where it pleaseth them, without all respect either of place or person, or any kinde of humane reference.
that as there Are Bulls of Bashan, and Kine of Bashan, and Unicorns; so there Are Lyons, and Tigers, and Bears, and Wolves, and Dogs; with such kind of beasts, this Forest is full too, which have most virulent and poisonous teeth, and lay on their fangs where it Pleases them, without all respect either of place or person, or any kind of humane Referente.
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they will bite a man out of his fortunes, out of his fame, out of his contentment: bite him out of his neighbours, out of his servants, out of his children; there is no place where this dogges tooth is not gressant and playing masteries.
they will bite a man out of his fortune's, out of his fame, out of his contentment: bite him out of his neighbours, out of his Servants, out of his children; there is no place where this Dogs tooth is not gressant and playing masteries.
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As for the other, that be altogether for the heele to kick, and spurne; the Prophet David saith, Psal. 32. Be not like the horse and Mule, whose mouth must be held with bit and bridle, lest they fall upon thee:
As for the other, that be altogether for the heel to kick, and spurn; the Prophet David Says, Psalm 32. Be not like the horse and Mule, whose Mouth must be held with bit and bridle, lest they fallen upon thee:
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and they must be persecuted from such kinde of beasts as these, but he that is the God of men and Angels, hee shall one day, either turne these beasts into men, or else destroy them as beasts. In the meane time, our prayer must be with David, Psal, 3.7. Lord, breake the hornes of the ungodly, strike the iaw bones of thine enemies, breake their teeth asunder, breake the teeth of the ungodly, and send them downe their throat, that they may be able to doe no more mischiefe.
and they must be persecuted from such kind of beasts as these, but he that is the God of men and Angels, he shall one day, either turn these beasts into men, or Else destroy them as beasts. In the mean time, our prayer must be with David, Psalm, 3.7. Lord, break the horns of the ungodly, strike the jaw bones of thine enemies, break their teeth asunder, break the teeth of the ungodly, and send them down their throat, that they may be able to do no more mischief.
and labour to bee a member of that body, and to keepe within the compasse of the Church; and no more to be extravagant from the Common-wealth of Israell. That hee may have the promise of God here,
and labour to be a member of that body, and to keep within the compass of the Church; and no more to be extravagant from the Commonwealth of Israel. That he may have the promise of God Here,
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IT was a true saying of Saint Augustine; take away once the faith and assurance of the Resurrection, and take away all the care of religion. Therefore this poynt being well proved, it brings in all the rest:
IT was a true saying of Saint Augustine; take away once the faith and assurance of the Resurrection, and take away all the care of Religion. Therefore this point being well proved, it brings in all the rest:
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Therefore this holy vessell, this blessed Apostle Saint Paul (whom Chrysostome cals the eye of truth, and the sunne of the world, under Christ Iesus ) he labours by all meanes (as Tertullian saith) with all the strength of the Holy Ghost (that is so much as any man could be capable of) to make cleare this poynt of our faith, the certainty of the Resurrection: to lay this fundamentall stone, this corner stone, that the rest of the house and body of Religion may be built upon it.
Therefore this holy vessel, this blessed Apostle Saint Paul (whom Chrysostom calls the eye of truth, and the sun of the world, under christ Iesus) he labours by all means (as Tertullian Says) with all the strength of the Holy Ghost (that is so much as any man could be capable of) to make clear this point of our faith, the certainty of the Resurrection: to lay this fundamental stone, this corner stone, that the rest of the house and body of Religion may be built upon it.
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and contrariwise, a Noble man or a King, in the habite of a hermite; and so they passe some intelligible matter to the company, under those divers representations.
and contrariwise, a Noble man or a King, in the habit of a hermit; and so they pass Some intelligible matter to the company, under those diverse representations.
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So the Apostle here, after he had used arguments drawne from common sence and reason; and from the inconvenience that might follow by admitting the contrary;
So the Apostle Here, After he had used Arguments drawn from Common sense and reason; and from the inconvenience that might follow by admitting the contrary;
Now here hee puts upon himselfe the person of an Epicure: and he proves out of that (as being a strong argument) the certainty of the Resurrection. For (saith he) if this Epicurious life may be justly condemned,
Now Here he puts upon himself the person of an Epicure: and he Proves out of that (as being a strong argument) the certainty of the Resurrection. For (Says he) if this Epicurious life may be justly condemned,
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except wee set downe this poynt for certaine, that there shall be a Resurrection. For what should a man doe, that hath nothing to looke for after this life,
except we Set down this point for certain, that there shall be a Resurrection. For what should a man do, that hath nothing to look for After this life,
you know that the Philosophers that saw nothing but by the light of nature, they damned these vile and sensuall positions. Therefore I beseech you that are Christians, be not deceived in these things:
you know that the Philosophers that saw nothing but by the Light of nature, they damned these vile and sensual positions. Therefore I beseech you that Are Christians, be not deceived in these things:
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now the Apostle to worke this poyson of theirs, into physicke he brings a counter poyson. ) The poyson, I say, is in these words, Let us eate and drinke,
now the Apostle to work this poison of theirs, into physic he brings a counter poison.) The poison, I say, is in these words, Let us eat and drink,
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In the first, the pestilent heart he brings not in, in his owne person, but in the person of an Epicure: where we are to consider, First, their profession, and then The reason of their profession: First, their profession is this; Let us eate and drinke;
In the First, the pestilent heart he brings not in, in his own person, but in the person of an Epicure: where we Are to Consider, First, their profession, and then The reason of their profession: First, their profession is this; Let us eat and drink;
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he gives a generall caution, take heed, be not deceived and drawne away from the hope of heaven and salvation, by the base charmes of these Syrene songs, Be not deceived.
he gives a general caution, take heed, be not deceived and drawn away from the hope of heaven and salvation, by the base charms of these Syrene songs, Be not deceived.
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Be not deceived, evill words corrupt good manners. These are the branches of the Text. You must understand, that some of the Fathers reade the Text otherwise:
Be not deceived, evil words corrupt good manners. These Are the branches of the Text. You must understand, that Some of the Father's read the Text otherwise:
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for looke on the words, and you shall see how the divers poyntings, makes diversitie of lections; for whereas presently before the Text, the Apostle had said, If the dead rise not againe:
for look on the words, and you shall see how the diverse poyntings, makes diversity of lections; for whereas presently before the Text, the Apostle had said, If the dead rise not again:
But this, as you see, is not greatly materiall, onely I must note it for the honour of the Church of God: to see the variety of that gift of interpretation: for (as I have often told you) there is no gift more excellent in the Church, then the gift of proper interpretation; to know the sence of the Scriptures, and to be able to deduce it to the right parts;
But this, as you see, is not greatly material, only I must note it for the honour of the Church of God: to see the variety of that gift of Interpretation: for (as I have often told you) there is no gift more excellent in the Church, then the gift of proper Interpretation; to know the sense of the Scriptures, and to be able to deduce it to the right parts;
and feares and affrights them from their sinnes) yet the especiall divinity is, in the matter of interpretation. But which way soever wee reade it, eyther as a thing spoken with an high stomacke, with an indignation; Let us eate and drinke,
and fears and affrights them from their Sins) yet the especial divinity is, in the matter of Interpretation. But which Way soever we read it, either as a thing spoken with an high stomach, with an Indignation; Let us eat and drink,
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that the words are spoken from a high stomacke, the Apostle speakes in a holy impatience; What should I doe fighting with beasts at Ephesus after the manner of men,
that the words Are spoken from a high stomach, the Apostle speaks in a holy impatience; What should I do fighting with beasts At Ephesus After the manner of men,
if there be no resurrection? If there were no Resurrection, I would rather follow my cups as the Epicures; I would know the things that belong to the pleasures of the world, I would make me friends of all men;
if there be no resurrection? If there were no Resurrection, I would rather follow my cups as the Epicureans; I would know the things that belong to the pleasures of the world, I would make me Friends of all men;
I would offend no man in matters of faith and profession: therefore it is onely the conscience to the doctrine of the faith of the Resurrection, that bindes me to resist all men,
I would offend no man in matters of faith and profession: Therefore it is only the conscience to the Doctrine of the faith of the Resurrection, that binds me to resist all men,
to take whatsoever fals unto me by the providence of God, rather than to betray this one poynt of my faith; (which is the chiefe of all) the Resurrection of the body.
to take whatsoever falls unto me by the providence of God, rather than to betray this one point of my faith; (which is the chief of all) the Resurrection of the body.
It was the voyce of those obstinate and rebellious people the Iewes, in the time of that Prophet, saith Isay, here is nothing but feasting insteed of fasting; killing of sheepe,
It was the voice of those obstinate and rebellious people the Iewes, in the time of that Prophet, Says Saiah, Here is nothing but feasting instead of fasting; killing of sheep,
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A base and detestable speech, which the holy Ghost notes against those obstinate Iewes: that when the Prophet would bring them to a serious consideration of their miserable estate,
A base and detestable speech, which the holy Ghost notes against those obstinate Iewes: that when the Prophet would bring them to a serious consideration of their miserable estate,
that kicke against the pricke, and strive against the hand of the Almighty: that thinke to drowne the memory of Gods judgements in their cups at their tables.
that kick against the prick, and strive against the hand of the Almighty: that think to drown the memory of God's Judgments in their cups At their tables.
The blessed Prophet Isay lived almost 700. yeeres before Saint Paul, and in his time there was such a damned crew as this, that uttered this speech against heaven, against reason, against the hand of God, and against their owne consciences. Afterwards,
The blessed Prophet Saiah lived almost 700. Years before Saint Paul, and in his time there was such a damned crew as this, that uttered this speech against heaven, against reason, against the hand of God, and against their own Consciences. Afterwards,
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By this we see, that the world is ever drowned in iniquity, it is alway like it selfe in evill, till the hand of God renew, reforme, and regenerate our spirits;
By this we see, that the world is ever drowned in iniquity, it is always like it self in evil, till the hand of God renew, reform, and regenerate our spirits;
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in some to forty, in some to fifty, in some, longer by many yeares, by the blessing of the Almighty. Therefore, to eate and drinke, so farre as to recreate the body, to refresh the spirits, to strengthen us in our functions and callings; to incourage us to give thankes to God, who is our feeder:
in Some to forty, in Some to fifty, in Some, longer by many Years, by the blessing of the Almighty. Therefore, to eat and drink, so Far as to recreate the body, to refresh the spirits, to strengthen us in our functions and callings; to encourage us to give thanks to God, who is our feeder:
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eating and drinking be as necessary as living. But the eating and drinking here intended and spoken of, Let us eate to surfetting, let us drinke to drunkennesse; let us eate and drinke to excesse:
eating and drinking be as necessary as living. But the eating and drinking Here intended and spoken of, Let us eat to surfeiting, let us drink to Drunkenness; let us eat and drink to excess:
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Let us eate so, as that we may over-eate; let us drinke so, as that we may drowne our understandings in drinke. When men cannot tell how to use the gifts of God moderately, they cannot eate as other men eate, but as monsters: they cannot drinke as moderate men drinke,
Let us eat so, as that we may overeat; let us drink so, as that we may drown our understandings in drink. When men cannot tell how to use the Gifts of God moderately, they cannot eat as other men eat, but as monsters: they cannot drink as moderate men drink,
This brutish eating and drinking, savours of bestiality. Eating and drinking, it is the meere felicity of the beast in this world. As Cornelius Tacitus saith well:
This brutish eating and drinking, savours of bestiality. Eating and drinking, it is the mere felicity of the beast in this world. As Cornelius Tacitus Says well:
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such are those people, whose belly God fils with his hid treasure: those whose belly is their God, as Tertullian rightly describes them. Their stomacke is their Altar. Their belly is their God. Their Priest is their Cooke.
such Are those people, whose belly God fills with his hid treasure: those whose belly is their God, as Tertullian rightly describes them. Their stomach is their Altar. Their belly is their God. Their Priest is their Cook.
And we see that in ancient times, (before men had the knowledge of Almighty God ) they placed a great happinesse in this one poynt, of eating and drinking, to make themselves bruit beasts without understanding,
And we see that in ancient times, (before men had the knowledge of Almighty God) they placed a great happiness in this one point, of eating and drinking, to make themselves bruit beasts without understanding,
that I have; all the rest, is left and forsaken: which as Tully saith well out of Aristotle, what other thing then this, could have beene set upon the tombe of an Oxe or bruit beast:
that I have; all the rest, is left and forsaken: which as Tully Says well out of Aristotle, what other thing then this, could have been Set upon the tomb of an Ox or bruit beast:
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Those that have read any thing of the Poets, they know what was the common language of seduced nature. When God left them to their owne dregges, (miserable poore creatures) they had no further aymes and intents,
Those that have read any thing of the Poets, they know what was the Common language of seduced nature. When God left them to their own dregs, (miserable poor creatures) they had no further aims and intents,
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for after death there is no pleasure, there is nothing remains. Another comes in with his vye; and saith, The Sun, indeed, may rise and set, and rise againe;
for After death there is no pleasure, there is nothing remains. another comes in with his vie; and Says, The Sun, indeed, may rise and Set, and rise again;
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Thus this beastly congregation of brutish swinish people, they apprehended with the greatest industry that could be, these vile pleasures of eating and drinking: as though there were a necessity of pleasures in this life; and that the greatest pleasure consisted in the palate, in consuming of meate and drinke.
Thus this beastly congregation of brutish swinish people, they apprehended with the greatest industry that could be, these vile pleasures of eating and drinking: as though there were a necessity of pleasures in this life; and that the greatest pleasure consisted in the palate, in consuming of meat and drink.
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Let us sit at our tables so here, as a representation of the 12. Tables, on which the 12 Apostles shall iudge the 12 Tribes of Israel. Christ saith, They shall sit upon 12 Tables, and eate and drinke with him in the Kingdome of God.
Let us fit At our tables so Here, as a representation of the 12. Tables, on which the 12 Apostles shall judge the 12 Tribes of Israel. christ Says, They shall fit upon 12 Tables, and eat and drink with him in the Kingdom of God.
It should teach us to eate and drinke these temporall things, with conscience, with remembrance, with prefiguration, and signification of those eternall meates & drinks, which we shall have in the kingdome of heaven, by the mercy God. For although it is true, wee shall not eate and drinke there;
It should teach us to eat and drink these temporal things, with conscience, with remembrance, with prefiguration, and signification of those Eternal Meats & drinks, which we shall have in the Kingdom of heaven, by the mercy God. For although it is true, we shall not eat and drink there;
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yet because this life consists in eating and drinking; the holy Ghost hath set us downe the modell of the life to come, with such ioyes and delights, as may be compared,
yet Because this life consists in eating and drinking; the holy Ghost hath Set us down the model of the life to come, with such Joys and delights, as may be compared,
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than by these of eating and drinking. For to eate and to drinke, and to reigne, and to reioyce, and to dance and sing; there are no such things in heaven:
than by these of eating and drinking. For to eat and to drink, and to Reign, and to rejoice, and to dance and sing; there Are no such things in heaven:
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but we cannot understand the ioy in heaven, while we are here upon earth; except it be set forth to us by these foyles. Therefore the Lord condescends to our capacity,
but we cannot understand the joy in heaven, while we Are Here upon earth; except it be Set forth to us by these foils. Therefore the Lord condescends to our capacity,
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that which God hath appointed for our sustentation, let it not turne to our confusion. God hath not appoynted meate and drinke to overthrow us, but to refresh us:
that which God hath appointed for our sustentation, let it not turn to our confusion. God hath not appointed meat and drink to overthrow us, but to refresh us:
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to make us fitter for his service, and more able to the workes of our calling: let us therefore disclaime and abhorre this brutish acclamation which these wicked wretches make, that have no portion but their belly; that are altogether for the gut; and let us repute them among the basest of beasts: but let us so eate, as those that shall receive eternall food in the kingdome of God. So much for the first poynt, the poyson propounded.
to make us fitter for his service, and more able to the works of our calling: let us Therefore disclaim and abhor this brutish acclamation which these wicked wretches make, that have no portion but their belly; that Are altogether for the gut; and let us repute them among the Basest of beasts: but let us so eat, as those that shall receive Eternal food in the Kingdom of God. So much for the First point, the poison propounded.
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Now we are to see the cause that these men alleadge for themselves, why they should eate and drinke. For the wretched understanding of men is so depraved and corrupted by the judgement of God, that they will drinke poyson upon reason: these Epicures alleadge reason for their brutish course:
Now we Are to see the cause that these men allege for themselves, why they should eat and drink. For the wretched understanding of men is so depraved and corrupted by the judgement of God, that they will drink poison upon reason: these Epicureans allege reason for their brutish course:
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It followes, rather, thou shouldest throw thy selfe downe in spirit, and humble thy soule with fasting and prayer: and in all the parts of humiliation to God, to crave pardon for thy sinnes;
It follows, rather, thou Shouldst throw thy self down in Spirit, and humble thy soul with fasting and prayer: and in all the parts of humiliation to God, to crave pardon for thy Sins;
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How can thy meate be digested, when thou must dye to morrow? what man is so stout hearted, that if he knew he should dye to morrow, would feast to day? can such a man swallow down his morsels with pleasure? can he put over his drink with delight? can he have any taste or rellish in these things, that is destinated a dying man? It is a wretched and divellish conclusion. And yet God gives over the wicked & wretched world, to draw poysonful sences, and wicked conclusions, out of cleane contrary premyses. What is that thou sayest (saith Saint Austine) To morrow we shall dye, let us eate and drinke? saith he, thou hast terrified mee, indeed,
How can thy meat be digested, when thou must die to morrow? what man is so stout hearted, that if he knew he should die to morrow, would feast to day? can such a man swallow down his morsels with pleasure? can he put over his drink with delight? can he have any taste or relish in these things, that is destinated a dying man? It is a wretched and devilish conclusion. And yet God gives over the wicked & wretched world, to draw poisonful Senses, and wicked conclusions, out of clean contrary premises. What is that thou Sayest (Says Faint Augustine) To morrow we shall die, let us eat and drink? Says he, thou hast terrified me, indeed,
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and although the Philosopher knew it not, yet he knew that there was a greater meanes to make men at peace with God; by a moderate life, rather than by an excessive course:
and although the Philosopher knew it not, yet he knew that there was a greater means to make men At peace with God; by a moderate life, rather than by an excessive course:
The last thing to be noted out of this poynt, is this, that it hath beene alway a received and common tenent of the world, that all men must dye. And though this rabblement were brutish and damnable in uttering these speeches to make so bad a use of the shortnesse of their life (which they should have imployed to better purposes,
The last thing to be noted out of this point, is this, that it hath been always a received and Common tenent of the world, that all men must die. And though this rabblement were brutish and damnable in uttering these Speeches to make so bad a use of the shortness of their life (which they should have employed to better Purposes,
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and have redeemed the time, death so fast comming on) yet this bruit company were better than another generation that are in the world, who perswade themselves, that they are immortall.
and have redeemed the time, death so fast coming on) yet this bruit company were better than Another generation that Are in the world, who persuade themselves, that they Are immortal.
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not by eating and drinking (for they might be tolerated in these things) but they take away the meate and drinke from the poore children of God: they take away their meanes and their liberties, take away their good name;
not by eating and drinking (for they might be tolerated in these things) but they take away the meat and drink from the poor children of God: they take away their means and their Liberties, take away their good name;
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yet thus do al our gripple miscreant Vsurers, our great biting Extortioners: that in stead of doing justice in their place, thinke that God hath set them up, that they might pull all men downe, and tread upon their neckes:
yet thus do all our gripple miscreant Usurers, our great biting Extortioners: that in stead of doing Justice in their place, think that God hath Set them up, that they might pull all men down, and tread upon their necks:
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and the steppes of their feet must be upon the necks of Gods people: this plague the Church is worse troubled with, then with the Epicures themselves.
and the steps of their feet must be upon the necks of God's people: this plague the Church is Worse troubled with, then with the Epicureans themselves.
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I should now come to the Antidote which the Apostle gives: (but the time is upon expiration) Be not deceived; and afterwards to the speech the Apostle citeth out of the Poet, for the proofe of his exhortation: Evill words corrupt good manners. Be not deceived.
I should now come to the Antidote which the Apostle gives: (but the time is upon expiration) Be not deceived; and afterwards to the speech the Apostle citeth out of the Poet, for the proof of his exhortation: Evil words corrupt good manners. Be not deceived.
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that either his wits should not serve him to finde out the fallacie, or that by his foolishnesse and too much credulity, he should give himselfe to be made a prey to his enemies and adversaries to catch him.
that either his wits should not serve him to find out the fallacy, or that by his foolishness and too much credulity, he should give himself to be made a prey to his enemies and Adversaries to catch him.
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but such words as these, drive you out of the way, they tell you lyes, they leade you into the broad way, and you must seeke the narrow way: for although the broad way have better passage at the first,
but such words as these, drive you out of the Way, they tell you lies, they lead you into the broad Way, and you must seek the narrow Way: for although the broad Way have better passage At the First,
they are alway ready to deceive: they are alway ministring matter of errour and seduction: they are meere seducers: he that guides without God, he is no guide but a misguider: and he that leades without God, he is no leader, but a misleader.
they Are always ready to deceive: they Are always ministering matter of error and seduction: they Are mere seducers: he that guides without God, he is no guide but a misguider: and he that leads without God, he is no leader, but a misleader.
take heed what thou doest, lest thy bad practise and evill conditions, at the last bring thee into by-wayes and pitfals of destruction; that thou canst make no deliverance of thine owne soule.
take heed what thou dost, lest thy bad practise and evil conditions, At the last bring thee into byways and pitfalls of destruction; that thou Canst make no deliverance of thine own soul.
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that these very necessary things, give us occasion of much errour. Who would thinke that a man should erre in these? these are the plainest wayes that any man can take.
that these very necessary things, give us occasion of much error. Who would think that a man should err in these? these Are the Plainest ways that any man can take.
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if such grosse errours be incident to the necessaries of our life, what shall we say to the superfluities of it? if our meate and drinke be snares and pitfals, to drive us out of the way of life eternall;
if such gross errors be incident to the necessaries of our life, what shall we say to the superfluities of it? if our meat and drink be snares and pitfalls, to drive us out of the Way of life Eternal;
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what is our money? what is our malice? what is our quarrelling? what our proud and haughty conceits against other men? what are all our superfluities, that wee give our selves to in this life,
what is our money? what is our malice? what is our quarreling? what our proud and haughty conceits against other men? what Are all our superfluities, that we give our selves to in this life,
but meere hels and distractions, and professions of our owne damnation? We are subject to erre in things necessary; for what so necessary as eating and drinking? and if we erre in these things necessary, much more in our superfluities; much more in our garish apparell; in our haughty countenance; in our ambitious carriage of our selves in the world;
but mere hels and distractions, and professions of our own damnation? We Are Subject to err in things necessary; for what so necessary as eating and drinking? and if we err in these things necessary, much more in our superfluities; much more in our garish apparel; in our haughty countenance; in our ambitious carriage of our selves in the world;
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If our table be made a snare, what are the rest of our affaires? what are our shops, what are our great bagges put to usury? what is our bribing and feeing? what is our lawing with our brethren? what is our slandering and seeking the states and lives of others? what gins are these? If our table be a snare, what are these riches of mammon? the professed weapons of the divell, flagges of defiance to all charity: these are snares indeed:
If our table be made a snare, what Are the rest of our affairs? what Are our shops, what Are our great bags put to Usury? what is our bribing and feeing? what is our lawing with our brothers? what is our slandering and seeking the states and lives of Others? what begins Are these? If our table be a snare, what Are these riches of mammon? the professed weapons of the Devil, flags of defiance to all charity: these Are snares indeed:
Now it remaines, to come to the proofe and demonstration of this, which the Apostle brings out of a Poet: for the words following are the verse of a Poet. The Apostle is so far from being ashamed to name a Poet, as that he doth it three or four times in his writings: to teach, us that there is use of humane secular learning, in matters of divinity. But this I must refer to the next time. FINIS.
Now it remains, to come to the proof and demonstration of this, which the Apostle brings out of a Poet: for the words following Are the verse of a Poet. The Apostle is so Far from being ashamed to name a Poet, as that he does it three or four times in his writings: to teach, us that there is use of humane secular learning, in matters of divinity. But this I must refer to the next time. FINIS.
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to prove, that if there were no Resurrection of the body, then he accounts the Epicures good and sensible men, to take their time While they might have it.
to prove, that if there were no Resurrection of the body, then he accounts the Epicureans good and sensible men, to take their time While they might have it.
But, now, because all men abhorre the doctrine of the Epicures, that the prime and chiefe good should be in pleasures, (in eating and drinking ) therefore the Apostle puts it in, onely by way of scorne. Yet shewing, that the Corinthians were more senselesse than those Epicures; because it is to no purpose for a man to abdicate himselfe from the pleasures of the wor•d,
But, now, Because all men abhor the Doctrine of the Epicureans, that the prime and chief good should be in pleasures, (in eating and drinking) Therefore the Apostle puts it in, only by Way of scorn. Yet showing, that the Corinthians were more senseless than those Epicureans; Because it is to no purpose for a man to abdicate himself from the pleasures of the wor•d,
if there be no hope of a Resurrection. But because it might be offensive to Christian eares, to bring in that poysonous speech of the Epicures, he now qualifies it,
if there be no hope of a Resurrection. But Because it might be offensive to Christian ears, to bring in that poisonous speech of the Epicureans, he now Qualifies it,
And these words that are spoken in disgrace of the Resurrection, by drawing men to enjoy the pleasures of this present life, as though there were no life after this:
And these words that Are spoken in disgrace of the Resurrection, by drawing men to enjoy the pleasures of this present life, as though there were no life After this:
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all words that tend to this purpose, are venemous speeches, infectious language, and corrupt the faith of men, corrupt the hope, and corrupt the whole life of a man.
all words that tend to this purpose, Are venomous Speeches, infectious language, and corrupt the faith of men, corrupt the hope, and corrupt the Whole life of a man.
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Secondly, what is the matter and substance of that verse. Wherein he puts two great adversaries and Antagonists together: Good manners, and Evill words.
Secondly, what is the matter and substance of that verse. Wherein he puts two great Adversaries and Antagonists together: Good manners, and Evil words.
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For although good manners be extreamely contrary to evill words; yet by reason that we are borne weake, by reason that we are borne in sinne, and in naturall uncleanenesse and corruption: it comes to passe,
For although good manners be extremely contrary to evil words; yet by reason that we Are born weak, by reason that we Are born in sin, and in natural uncleanness and corruption: it comes to pass,
And by this meanes, they brought in that fantasticall novell of the world, That every Church thought it selfe the onely Church, and every nation, thought it selfe better than another nation:
And by this means, they brought in that fantastical novel of the world, That every Church Thought it self the only Church, and every Nation, Thought it self better than Another Nation:
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The most luciferous pride that can be imagined, for if that once be suffered, there can be no charity; there can be no kinde of conversing one with another:
The most luciferous pride that can be imagined, for if that once be suffered, there can be no charity; there can be no kind of conversing one with Another:
being nothing but a lump of sand, which the winde drives to & fro: whereas the Church should be as a rocke, or as the solid earth: which is not easily dissolved.
being nothing but a lump of sand, which the wind drives to & from: whereas the Church should be as a rock, or as the solid earth: which is not Easily dissolved.
It must be a great storme, a great earth-quake, that must breake off a piece of a rocke; or that can scatter the earth, that is fast knit and compacted together.
It must be a great storm, a great earthquake, that must break off a piece of a rock; or that can scatter the earth, that is fast knit and compacted together.
he tels them the sence of the Apostle: that his meaning is not, that they should make an outward separation, but a spirituall. He doth not cease (saith he) to bid you separate in a spirituall manner:
he tells them the sense of the Apostle: that his meaning is not, that they should make an outward separation, but a spiritual. He does not cease (Says he) to bid you separate in a spiritual manner:
For the Apostle feares not your living together, in one Citie, or in one house; but he feares your consent: therefore he saith he would have you separate in your spirits: that is, to take heed that you be not deceived; that you doe not misbeleeve: for those that beleeved the Resurrection, and those that did not beleeve it, they were two great factions in Corinth; and the Apostle would have them separate:
For the Apostle fears not your living together, in one city, or in one house; but he fears your consent: Therefore he Says he would have you separate in your spirits: that is, to take heed that you be not deceived; that you do not misbeleeve: for those that believed the Resurrection, and those that did not believe it, they were two great factions in Corinth; and the Apostle would have them separate:
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therefore I wish you to make use of them, for they are best secured, that are within the walls: secluded from the sinfull schismaticall company of the world.
Therefore I wish you to make use of them, for they Are best secured, that Are within the walls: secluded from the sinful Schismatical company of the world.
Upon the authority of these Fathers, therefore, we ground this sence of the Text. The Apostle wisheth, that whatsoever suspition there may be of opinions, and doctrines in the world, (either already prevalent, or else likely to prevaile ) to hold our selves upon our tenents assured us out of the Word: & not to suffer our selves to be carried out of the right way, either to the right hand or to the left. For the word is taken here, from the errour of a man in his way.
Upon the Authority of these Father's, Therefore, we ground this sense of the Text. The Apostle wishes, that whatsoever suspicion there may be of opinions, and doctrines in the world, (either already prevalent, or Else likely to prevail) to hold our selves upon our tenants assured us out of the Word: & not to suffer our selves to be carried out of the right Way, either to the right hand or to the left. For the word is taken Here, from the error of a man in his Way.
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and therefore woe be to you, if you follow your owne waies: much more, if you follow the divels wayes; by-waies of errour, that leade to nothing but destruction. There is no man that would erre by his good will:
and Therefore woe be to you, if you follow your own ways: much more, if you follow the Devils ways; byways of error, that lead to nothing but destruction. There is no man that would err by his good will:
a man were better creepe in the right way, than to gallop in a by-way, out of the way. So it is here, in the way of manners. It is a way of the fairest tract, and the best beaten, of al others;
a man were better creep in the right Way, than to gallop in a byway, out of the Way. So it is Here, in the Way of manners. It is a Way of the Fairest tract, and the best beaten, of all Others;
and the walking in it, is of greatest consequence: for either it ends in joy and happinesse, and contentment, to him that prosecutes it, and holds on in it;
and the walking in it, is of greatest consequence: for either it ends in joy and happiness, and contentment, to him that prosecutes it, and holds on in it;
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and the ad quem that is set forth unto us, in the word of the Almighty God; it is the happy end of our blessed travell, when we shall attaine the promises; and come from travellers, to be comprehenders. Therefore,
and the ad Whom that is Set forth unto us, in the word of the Almighty God; it is the happy end of our blessed travel, when we shall attain the promises; and come from travellers, to be comprehenders. Therefore,
and so they must needs erre; ) there is none free from errour, but God; ) it fals out, many wayes, that men (now and then are) driven out of their way, by contrary probabilities of by-waies, which sometimes seeme fayrer than the right way ) then the next way is to make their errour short;
and so they must needs err;) there is none free from error, but God;) it falls out, many ways, that men (now and then Are) driven out of their Way, by contrary probabilities of byways, which sometime seem Fairer than the right Way) then the next Way is to make their error short;
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As for example, in the profession of merchandize: when men have no conscience to wrong men of their substance, of their lands, of their livings, upon certaine trickes and devices.
As for Exampl, in the profession of merchandise: when men have no conscience to wrong men of their substance, of their Lands, of their livings, upon certain tricks and devices.
If our table cause us to erre, if our meate and drinke cause us to goe out of the way: what doth our buying and selling then? what doth our sutes in law? what doe all these slanderous base creatures, that get their living onely by doing mischiefe? what are those idle courses, wherby men wrong and injure one another:
If our table cause us to err, if our meat and drink cause us to go out of the Way: what does our buying and selling then? what does our suits in law? what do all these slanderous base creatures, that get their living only by doing mischief? what Are those idle courses, whereby men wrong and injure one Another:
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and that by a profession? what doe those bloudy and vile actions of men, that set themselves to such a height of revenge, that they are not satisfied, till they have the very life of their brethren? These things are farre worse than eating and drinking, when men can never satisfie their malice,
and that by a profession? what do those bloody and vile actions of men, that Set themselves to such a height of revenge, that they Are not satisfied, till they have the very life of their brothers? These things Are Far Worse than eating and drinking, when men can never satisfy their malice,
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nor suffer the divell to tumble them farre enough into these mischiefes, when they will still be eating and drinking; but it must be the life and bloud of the children of God. These men erre more grosly and damnably,
nor suffer the Devil to tumble them Far enough into these mischiefs, when they will still be eating and drinking; but it must be the life and blood of the children of God. These men err more grossly and damnably,
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to undermine another mans estate: but he shall be a farre more exorbitant sinner, than any that upon naturall pleasures and delights, forget them selves.
to undermine Another men estate: but he shall be a Far more exorbitant sinner, than any that upon natural pleasures and delights, forget them selves.
Therefore take heed, be not deceived with those evill words. This verse is a saying of a Poet: a man that knew not God, nor had any glimpse of the Gospell of God, or of Christ. An ancient Poet, that lived about 300. yeares before Paul, and as Euripides after him,
Therefore take heed, be not deceived with those evil words. This verse is a saying of a Poet: a man that knew not God, nor had any glimpse of the Gospel of God, or of christ. an ancient Poet, that lived about 300. Years before Paul, and as Euripides After him,
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as we see he doth also, in divers other places, Acts 17. when he would speake to the Philosophers in their owne kinde, he tels them those things that they worshipped as Gods, they were no Gods, but made with mens hands, stocks and stones that have no efficient power in them.
as we see he does also, in diverse other places, Acts 17. when he would speak to the Philosophers in their own kind, he tells them those things that they worshipped as God's, they were no God's, but made with men's hands, stocks and stones that have no efficient power in them.
For (saith he) We are the workmanship of God, and so he quoteth the hemystike of the Poet Aratus: We are his generation; and in Titus, he quoteth Epimenides; the Poet of Creete or Candie: whereof the Apostle wrote, One of their owne Prophets:
For (Says he) We Are the workmanship of God, and so he quoteth the hemystike of the Poet Aratus: We Are his generation; and in Titus, he quoteth Epimenides; the Poet of Crete or Candie: whereof the Apostle wrote, One of their own prophets:
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he cals the Poet a Prophet: because as Saint Ierome saith, such kinde of people as the Cretians were, they deserved such Prophets as those scorners and mockers:
he calls the Poet a Prophet: Because as Saint Jerome Says, such kind of people as the Cretians were, they deserved such prophets as those Scorner's and mockers:
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and he quotes it, The Cretians are alway lyers, evill beasts, slow bellies, Tit. 1. These three the holy Apostle Saint Paul quoteth, which were prophane heathen men, all of them.
and he quotes it, The Cretians Are always liars, evil beasts, slow bellies, Tit. 1. These three the holy Apostle Saint Paul quoteth, which were profane heathen men, all of them.
For we see our Lord Iesus himselfe, he dignifies Socrates and Plato with two sentences. For where our Lord saith, That which you would have others doe to you, doe ye so to them;
For we see our Lord Iesus himself, he Dignifies Socrates and Plato with two sentences. For where our Lord Says, That which you would have Others do to you, do you so to them;
And then that other saying, where Christ saith, You will say unto mee this Proverbe, Physitian heale thy selfe, which is taken out of Plato: being an ancient vulgar thing,
And then that other saying, where christ Says, You will say unto me this Proverb, physician heal thy self, which is taken out of Plato: being an ancient Vulgar thing,
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So that we must not yeeld to the opinion of those men, that thinke there is nothing to be uttered in Sermons, but Scripture. This hath beene a great meanes to bring in idlenesse, negligence, and ignorance into the Church of God. Such simple people, understand not what perfection God requires to be in him that is truely called a man of God; he must be like Moses. It is said That Moses was taught in all the learning of the Egyptians.
So that we must not yield to the opinion of those men, that think there is nothing to be uttered in Sermons, but Scripture. This hath been a great means to bring in idleness, negligence, and ignorance into the Church of God. Such simple people, understand not what perfection God requires to be in him that is truly called a man of God; he must be like Moses. It is said That Moses was taught in all the learning of the egyptians.
which he cannot be, except he can speake to a Poet, after the manner of a Poet; and to a Philosopher, in the language of a Philosopher, unlesse he can accōmodate himselfe to the party with whom he deales, it is impossible he should be a fit and compleat man in the service of God. Now the Apostle shewes us a rule here;
which he cannot be, except he can speak to a Poet, After the manner of a Poet; and to a Philosopher, in the language of a Philosopher, unless he can accommodate himself to the party with whom he deals, it is impossible he should be a fit and complete man in the service of God. Now the Apostle shows us a Rule Here;
And also because the Apostle tels us, Rom. 2. That the Heathens had the Law of God written in their hearts, their thoughts eyther accusing or excusing them:
And also Because the Apostle tells us, Rom. 2. That the heathens had the Law of God written in their hearts, their thoughts either accusing or excusing them:
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so that it followes then, we cannot reject or cast off their sayings, because they stand as matters of greater condemnation, or matters of greater perswasion, then other speeches:
so that it follows then, we cannot reject or cast off their sayings, Because they stand as matters of greater condemnation, or matters of greater persuasion, then other Speeches:
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Behold how he argues from the heathens: so by the heathens actions, we shall have greater condemnation; then by those presidents we have in our owne Schooles: for if the heathens doe thus, it is a double shame for Christians, not to attaine their perfection.
Behold how he argues from the Heathens: so by the Heathens actions, we shall have greater condemnation; then by those Presidents we have in our own Schools: for if the Heathens do thus, it is a double shame for Christians, not to attain their perfection.
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So when our Lord saith to Ierusalem, that if the mighty workes that he had done in her, had beene done in Sodome and Gomorrah, they had repented long agoe in sackcloth and ashes.
So when our Lord Says to Ierusalem, that if the mighty works that he had done in her, had been done in Sodom and Gomorrah, they had repented long ago in Sackcloth and Ashes.
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He confutes Ierusalem, by a strong and mighty argument taken from the heathen. Therefore the deeds and sayings of the heathen, are also to be noted, and remembred of us:
He confutes Ierusalem, by a strong and mighty argument taken from the heathen. Therefore the Deeds and sayings of the heathen, Are also to be noted, and remembered of us:
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As Saint Basile saith in his Oration to the young man Procelius. There is (saith he) great matter of good, that lyeth in the writings of the Poets and Philosophers: and every man cannot gather all the good.
As Saint Basil Says in his Oration to the young man Procelius. There is (Says he) great matter of good, that lies in the writings of the Poets and Philosophers: and every man cannot gather all the good.
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he will extract honey, which is as it were the very spittle of the starres. So when simple carnall minded men, reade the Poets, and the Philosophers, they gather nothing but delight and pleasure: but when the diligent Bee comes, a wise man, a serious considerate man, he drawes honey out of them.
he will extract honey, which is as it were the very spittle of the Stars. So when simple carnal minded men, read the Poets, and the Philosophers, they gather nothing but delight and pleasure: but when the diligent be comes, a wise man, a serious considerate man, he draws honey out of them.
so in reading of Poets and Philosophers, we should plucke the rose, but shun the thorne or prickle; alway take the best, and leave that which is harmefull. For there is a mixture of these:
so in reading of Poets and Philosophers, we should pluck the rose, but shun the thorn or prickle; always take the best, and leave that which is harmful. For there is a mixture of these:
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Let us separate the drosse from the gold; refuse the one, and take the other. To conclude this point; because I know every man doth not apprehend it well.
Let us separate the dross from the gold; refuse the one, and take the other. To conclude this point; Because I know every man does not apprehend it well.
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It is true indeed, there is a great disorder in the quotation of humane learning in Sermons, in quoting of Poetry, and Philosophy: and hath beene alwaies.
It is true indeed, there is a great disorder in the quotation of humane learning in Sermons, in quoting of Poetry, and Philosophy: and hath been always.
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and that it must be in the Church, because arguments drawn from the heathen, are used by Christ and all his Apostles, yet there must be some cautions used in it.
and that it must be in the Church, Because Arguments drawn from the heathen, Are used by christ and all his Apostles, yet there must be Some cautions used in it.
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First, they must be few, not many: for it is a most heterogeneal thing, for a man in preaching a whole houre, to speake nothing but humane learning: for he comes not there to be a Philosopher, an Orator, or to be a Poet, but to convert and winne soules.
First, they must be few, not many: for it is a most heterogeneal thing, for a man in preaching a Whole hour, to speak nothing but humane learning: for he comes not there to be a Philosopher, an Orator, or to be a Poet, but to convert and win Souls.
Therfore his chiefe time, and the principall part of his speech, must be the word of God, exhortations out of Scripture, and instructions to life and good manners, so that too many of these are condemned.
Therefore his chief time, and the principal part of his speech, must be the word of God, exhortations out of Scripture, and instructions to life and good manners, so that too many of these Are condemned.
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nor no man knows by what medium, they bring in such sentences: but to continue and stuffe up their speeches, they bring in long and exorbitant sentences, and heape them up together, for ostentation.
nor no man knows by what medium, they bring in such sentences: but to continue and stuff up their Speeches, they bring in long and exorbitant sentences, and heap them up together, for ostentation.
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Lastly, they must not be things of affectation, but such as come naturally, as we speake, by way of common proverbe; for proverbs make a great impression in mens mindes;
Lastly, they must not be things of affectation, but such as come naturally, as we speak, by Way of Common proverb; for proverbs make a great impression in men's minds;
and be able to draw out of their treasurie, those things that concerne the glory of the kingdome of God. And because the heathens had a kinde of over-running (as when the Conduit is full, the water runnes at waste ) so when Gods people were full of light, and knowledge, some went over to the heathens, for they have read and heard of our bookes. Therefore truth, (which is the pearle or Iewell of God, which is scattered) we ought to gather it together againe.
and be able to draw out of their treasury, those things that concern the glory of the Kingdom of God. And Because the Heathens had a kind of overrunning (as when the Conduit is full, the water runs At waste) so when God's people were full of Light, and knowledge, Some went over to the Heathens, for they have read and herd of our books. Therefore truth, (which is the pearl or Jewel of God, which is scattered) we ought to gather it together again.
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It was lawfull for the children of Israell to possesse the lands and goods, and Vineyards of the inhabitants of Canaan. So let us take this Iewell of God, his truth, from these men that are unworthy to possesse it, (as pearles are often found in the basest and filthiest places) let us take it and put it into Gods Iewell-house, where it hath its proper and naturall consistence.
It was lawful for the children of Israel to possess the Lands and goods, and Vineyards of the inhabitants of Canaan. So let us take this Jewel of God, his truth, from these men that Are unworthy to possess it, (as Pearls Are often found in the Basest and filthiest places) let us take it and put it into God's Jewelhouse, where it hath its proper and natural consistence.
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Now for the substance of the sentence: it is betweene two great Antagonists and adversaries, good manners, and evill words: and which gets the victory over other; evill words corrupt good manners:
Now for the substance of the sentence: it is between two great Antagonists and Adversaries, good manners, and evil words: and which gets the victory over other; evil words corrupt good manners:
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therefore to shew the misery and deformity of it, he suffers in children, the way of impatience and harshnesse: that it is the great and wondrous mercy of God, that ever they should come to perfection;
Therefore to show the misery and deformity of it, he suffers in children, the Way of impatience and harshness: that it is the great and wondrous mercy of God, that ever they should come to perfection;
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What a stirre have we to over-master that filth and corruption that is in our children! with stripes, with putting them to schoole; with exhortations; with all the meanes in the world,
What a stir have we to overmaster that filth and corruption that is in our children! with stripes, with putting them to school; with exhortations; with all the means in the world,
at the last he brings the wilde ground to be good soyle, and the wilde Vine to be a fruitfull one: so the Lord hath given a blessing upon the gift of education: that at last he makes these wilde oats to be good corne, in the harvest of God: and he settles good manners, where there was nothing but furious brutishnesse.
At the last he brings the wild ground to be good soil, and the wild Vine to be a fruitful one: so the Lord hath given a blessing upon the gift of education: that At last he makes these wild oats to be good corn, in the harvest of God: and he settles good manners, where there was nothing but furious brutishness.
And when they are so setled, by long labour, by feare of punishments, by hope of rewards, and by such meanes as doth cultivate the ground of God: although it be long before they be brought to this, (for there is much warre betweene these two adversaries in the Text ) when these good manners and thus settled:
And when they Are so settled, by long labour, by Fear of punishments, by hope of rewards, and by such means as does cultivate the ground of God: although it be long before they be brought to this, (for there is much war between these two Adversaries in the Text) when these good manners and thus settled:
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then they are called NONLATINALPHABET, sitting: taken from a word which signifieth to sit, and keepe residence. For being thus ingrafted, and keeping residence, they are not easily wrought out againe,
then they Are called, sitting: taken from a word which signifies to fit, and keep residence. For being thus ingrafted, and keeping residence, they Are not Easily wrought out again,
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as Saint Basile saith, because they were first imprinted, when the minde of the childe was tender; therefore the impression goeth the deeper, and continues the longer.
as Saint Basil Says, Because they were First imprinted, when the mind of the child was tender; Therefore the impression Goes the Deeper, and continues the longer.
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but the Apostle here speaks in another respect, although hee may extend his speech to the manners of grace, among the Corinthians. But these things that he speaketh of (common profession, common religion taught) they were brought unto them by God, who is the husband man, as Christ saith, Ioh. 15. I am the true Vine, and my Father is the husbandman.
but the Apostle Here speaks in Another respect, although he may extend his speech to the manners of grace, among the Corinthians. But these things that he speaks of (Common profession, Common Religion taught) they were brought unto them by God, who is the husband man, as christ Says, John 15. I am the true Vine, and my Father is the husbandman.
This culture, whereby by diligent labour they were brought from the harsh Idolatry of the heathen, to know Christ: to come to the knowledge of his faith, of his life, of his death, of his miracles, of the benefits they received by the communion of his body and bloud, of his blessed Resurrection, and the promise of the reuniting of our bodies, and of the returne of our spirits: these were manners that grace had taught them;
This culture, whereby by diligent labour they were brought from the harsh Idolatry of the heathen, to know christ: to come to the knowledge of his faith, of his life, of his death, of his Miracles, of the benefits they received by the communion of his body and blood, of his blessed Resurrection, and the promise of the Reuniting of our bodies, and of the return of our spirits: these were manners that grace had taught them;
besides the common profession of Religion, for a man may make a profession of religion, and yet have no grace. Now if these manners remaine in a man, he is past the danger of all the pawes of Sathan. The divell shall not be able to plucke up these plants, which our heavenly Father hath planted, as our Saviour Christ saith.
beside the Common profession of Religion, for a man may make a profession of Religion, and yet have no grace. Now if these manners remain in a man, he is passed the danger of all the paws of Sathan. The Devil shall not be able to pluck up these plants, which our heavenly Father hath planted, as our Saviour christ Says.
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then comes that to passe here spoken of, that evill words corrupt good manners, and though good manners be setled of themselves, and keepe their residence strongly:
then comes that to pass Here spoken of, that evil words corrupt good manners, and though good manners be settled of themselves, and keep their residence strongly:
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but according to the sheckle of the Sanctuary, the ballance of the Sanctuary: it is that that maketh good to be good, and evill to be evill. For many languages among men are accounted good, that are base and evill:
but according to the sheckle of the Sanctuary, the balance of the Sanctuary: it is that that makes good to be good, and evil to be evil. For many languages among men Are accounted good, that Are base and evil:
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we must not measure it by mans iudgement: but according to the Rule and Canon, and square of the word of God. It is that that judgeth men, to be good or ill.
we must not measure it by men judgement: but according to the Rule and Canon, and square of the word of God. It is that that Judgeth men, to be good or ill.
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so good manners be NONLATINALPHABET, things of use and profit: whereas the actions of ungodly, wicked men, they are unprofitable. As the Apostle saith, Have no fellowship with the unprofitable workes of darkenesse.
so good manners be, things of use and profit: whereas the actions of ungodly, wicked men, they Are unprofitable. As the Apostle Says, Have no fellowship with the unprofitable works of darkness.
and running backe: so in evill, there is nothing but trembling and feare, and running backe, and want of security: a man knowes not where to lurke safe;
and running back: so in evil, there is nothing but trembling and Fear, and running back, and want of security: a man knows not where to lurk safe;
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and comming to be a second nature, (as it were) the spirit of God being our guardian: they become impregnable against the divell. But if they have a small and slacke guard, and are intrenched onely within the bounds of reason, and common religion, or a perfunctory profession: then Sathan is powerfull; and the examples of the world are bewitching; and a mans owne flesh, his owne selfe, is false to himselfe:
and coming to be a second nature, (as it were) the Spirit of God being our guardian: they become impregnable against the Devil. But if they have a small and slack guard, and Are entrenched only within the bounds of reason, and Common Religion, or a perfunctory profession: then Sathan is powerful; and the Examples of the world Are bewitching; and a men own Flesh, his own self, is false to himself:
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and in a moment or short time, they make such a battery and assault upon him, that all the whole Fort is yeelded to the divell; and so evill words corrupt good manners.
and in a moment or short time, they make such a battery and assault upon him, that all the Whole Fort is yielded to the Devil; and so evil words corrupt good manners.
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But on the other side, there is a fearefull losse: which is frequent and common: for wheras, once good manners mend evill, a thousand times, ill manners, corrupt good:
But on the other side, there is a fearful loss: which is frequent and Common: for whereas, once good manners mend evil, a thousand times, ill manners, corrupt good:
for we have a divellish disposition in us, till the Lord worke it out by his spirit and this divell is so false, that if we want corruption, rather then we will not be corrupted, we will corrupt our selves,
for we have a devilish disposition in us, till the Lord work it out by his Spirit and this Devil is so false, that if we want corruption, rather then we will not be corrupted, we will corrupt our selves,
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but a voluntary seeking after corruption? as the Prophet saith, Psalm. 4. How long will ye seeke after lyes? All these devices, whereby we pamper this flesh of ours, they are meer huntings after corruption, that though corruption flee from us,
but a voluntary seeking After corruption? as the Prophet Says, Psalm. 4. How long will you seek After lies? All these devices, whereby we pamper this Flesh of ours, they Are mere huntings After corruption, that though corruption flee from us,
of which mouldering, there growes wormes: if the matter be vegetable, or had any life in it, corruption being in it selfe a meere alteration, to a not being, from a being. As generation makes a thing to be, that was not before:
of which mouldering, there grows worms: if the matter be vegetable, or had any life in it, corruption being in it self a mere alteration, to a not being, from a being. As generation makes a thing to be, that was not before:
and many times all the frame and building of his former education, will be utterly ruinate: and the party so corrupted, that a man would wonder at the beastlinesse and strangenesse of such a fatall change.
and many times all the frame and building of his former education, will be utterly ruinate: and the party so corrupted, that a man would wonder At the beastliness and strangeness of such a fatal change.
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and what a divell art thou now turned too? thou begunnest, farre better than thou endest; and the first time, the first part of thy graces, were more excellent than thy latter times are.
and what a Devil art thou now turned too? thou begunnest, Far better than thou endest; and the First time, the First part of thy graces, were more excellent than thy latter times Are.
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in the soule, and conscience. God forbid, that they should be corrupted; or if they be, let us labour to returne presently to grace: wherby corruption may be amended, and a reparation made, by the Spirit of God. Evill words corrupt good manners.
in the soul, and conscience. God forbid, that they should be corrupted; or if they be, let us labour to return presently to grace: whereby corruption may be amended, and a reparation made, by the Spirit of God. Evil words corrupt good manners.
Where naturall corruption is, it comes alway from a kinde of heat; from a strange outward heat: all corruption, whether it be of fruits, or the corruption of mens bodies, or any other thing;
Where natural corruption is, it comes always from a kind of heat; from a strange outward heat: all corruption, whither it be of fruits, or the corruption of men's bodies, or any other thing;
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those that are more solid, receive lesse corruption, and endure longest. As stones and trees; because of the hardnesse, and firmnesse of their natures, they remaine longer uncorrupted: and perhaps there be some stones, that never knew what corruption meanes,
those that Are more solid, receive less corruption, and endure longest. As stones and trees; Because of the hardness, and firmness of their nature's, they remain longer uncorrupted: and perhaps there be Some stones, that never knew what corruption means,
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but those things that are most tender, are most subject to corruption: because the Ayre (which is the mother of life, and death, the mother of generation, and corruption ) where it is able to disperse the dimensions of it, it works corruption: as it gave beginning, so it works an end. It is the plague of God, upon every sonne of Adam, that the same ayre that gave him life, it works also his dissolution.
but those things that Are most tender, Are most Subject to corruption: Because the Air (which is the mother of life, and death, the mother of generation, and corruption) where it is able to disperse the dimensions of it, it works corruption: as it gave beginning, so it works an end. It is the plague of God, upon every son of Adam, that the same air that gave him life, it works also his dissolution.
In corruption we may observe, that the finer the thing is, the worse it is corrupted: the nature of things that are most finely modulated, when they come to be corrupted, they have the vilest stench and corruption, of all other:
In corruption we may observe, that the finer the thing is, the Worse it is corrupted: the nature of things that Are most finely modulated, when they come to be corrupted, they have the Vilest stench and corruption, of all other:
and the grace of God being planted in, and grafted) there it keeps its seat, and residence: and as long as it is free from externall, and outward danger, it is well enough;
and the grace of God being planted in, and grafted) there it keeps its seat, and residence: and as long as it is free from external, and outward danger, it is well enough;
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but when there comes an outward heat; and the ayre to worke upon it (that is, temptations from abroad; temptations from the devill; bad examples in the world ) this outward heat, it works upon the substance of the inward stocke; and before a man can thinke of it, entreth and pierceth; and corruption makes way (as the cankerworme in Ionas gourd) that though it was greene and fresh in the morning,
but when there comes an outward heat; and the air to work upon it (that is, temptations from abroad; temptations from the Devil; bad Examples in the world) this outward heat, it works upon the substance of the inward stock; and before a man can think of it, entereth and pierces; and corruption makes Way (as the cankerworm in Ionas gourd) that though it was green and fresh in the morning,
Againe, as the tenderest things, soonest corrupt, so men of the best wits, of the best judgements; men that have the greatest memories; men of the most dexterious spirits; their mindes (by Gods just judgement ) are most subject to sinne, and grosse corruption. Every man doth not serve the devill, with like affection, and with like spirit.
Again, as the Tenderest things, soonest corrupt, so men of the best wits, of the best Judgments; men that have the greatest memories; men of the most dexterious spirits; their minds (by God's just judgement) Are most Subject to sin, and gross corruption. Every man does not serve the Devil, with like affection, and with like Spirit.
Some know how to serve him, after one manner; and some after another: weaker things, are subject to lesse corruption: but the finest, and the tenderest things;
some know how to serve him, After one manner; and Some After Another: Weaker things, Are Subject to less corruption: but the Finest, and the Tenderest things;
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When the understanding is corrupted, as the Apostle speaks, To the cleane, all things are cleane: but to the uncleane, all things are polluted and corrupted; even their understandings.
When the understanding is corrupted, as the Apostle speaks, To the clean, all things Are clean: but to the unclean, all things Are polluted and corrupted; even their understandings.
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When a mans braine is tainted, when his understanding is corrupted: it is most pestilent. When he takes lyes for truth; when he follows errours, instead of the Oracles of God. This is not the condition of a man,
When a men brain is tainted, when his understanding is corrupted: it is most pestilent. When he Takes lies for truth; when he follows errors, instead of the Oracles of God. This is not the condition of a man,
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Our first parents Adam and Eve, were corrupted so, even by evill words. The serpent offered them no violence; but onely spake an evill word: and so hee conveighed that poyson. He did not offer according to the power that the devill, the wicked Angels had, to hurt their bodies: he offered them no injury by force: but he spake the word, and so entred into Eve (into that grace and justice, that was originally in he•) and corrupted it in a moment.
Our First Parents Adam and Eve, were corrupted so, even by evil words. The serpent offered them no violence; but only spoke an evil word: and so he conveyed that poison. He did not offer according to the power that the Devil, the wicked Angels had, to hurt their bodies: he offered them no injury by force: but he spoke the word, and so entered into Eve (into that grace and Justice, that was originally in he•) and corrupted it in a moment.
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as Cain killed Abel: but thou doest as bad, thou speakest a bad word; thou givest him bad counsell; thou givest him an ill example; and that is worse then to kill with the sword: for the sword goes but to a mans bodie; but evill words, they go to the heart, to the soule: and alway the infection the deeper it is,
as Cain killed Abel: but thou dost as bad, thou Speakest a bad word; thou givest him bad counsel; thou givest him an ill Exampl; and that is Worse then to kill with the sword: for the sword Goes but to a men body; but evil words, they go to the heart, to the soul: and always the infection the Deeper it is,
What do evill books then? for as long as the word is but spoken, it is but winde; that goes and comes, there is no great regard to be had of it, it is a lighter matter;
What do evil books then? for as long as the word is but spoken, it is but wind; that Goes and comes, there is no great regard to be had of it, it is a lighter matter;
and he is a perfect man, that never slides, and stumbles in his words: every man will give a man leave, to tosse, and roll himselfe in his words: and will take it,
and he is a perfect man, that never slides, and stumbles in his words: every man will give a man leave, to toss, and roll himself in his words: and will take it,
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if they shall be damned, that speake ill words, which tend to the subversion of good manners, and to the corruptions of Gods children: if they shall be damned ipso facto (as all must confesse) it follows then, those that study damnable books, abusive things;
if they shall be damned, that speak ill words, which tend to the subversion of good manners, and to the corruptions of God's children: if they shall be damned ipso facto (as all must confess) it follows then, those that study damnable books, abusive things;
whereby the good manners of the children of God are cast into hazard: these shall receive double damnation. If bare evill words are so dangerous, what are they,
whereby the good manners of the children of God Are cast into hazard: these shall receive double damnation. If bore evil words Are so dangerous, what Are they,
when the devill will not walke only in bare words, lest he prove foolish, and contemptible: but he will strout it out in action; with a lively voyce; with a goodly faire cōplexion; in stately habite; in all pompe and gallantry of apparrell: when thus men in a goodly feature, act it for the devill (for they do nothing but set the devils poyson in a faire glasse, or cup, and give it people to make themselves drunke of it) it must needs be more venemous poyson, and more pestilent mischiefe, that comes to the soule by reading, these books; then by other things.
when the Devil will not walk only in bore words, lest he prove foolish, and contemptible: but he will strut it out in actium; with a lively voice; with a goodly fair complexion; in stately habit; in all pomp and gallantry of apparel: when thus men in a goodly feature, act it for the Devil (for they do nothing but Set the Devils poison in a fair glass, or cup, and give it people to make themselves drunk of it) it must needs be more venomous poison, and more pestilent mischief, that comes to the soul by reading, these books; then by other things.
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The Philosophers tell us of a filthy kinde of creature (differing from all other creatures ) which ingenders at the eare; the conception of the female is at the eare, and the generating of the male, is at the eare too.
The Philosophers tell us of a filthy kind of creature (differing from all other creatures) which engenders At the ear; the conception of the female is At the ear, and the generating of the male, is At the ear too.
there is no man that is a childe of the devill, but he suffers him to ingender at his eare: by hearing ill words, and rotten communication. Let no filthy communication come out of your mouthes, saith the Apostle: for this breeds embryos for the devill, it breeds brats of perdition, and confusion; and so foulely corrupts the good manners of men, that a man cannot tell whether the footsteps of God are left there or no.
there is no man that is a child of the Devil, but he suffers him to engender At his ear: by hearing ill words, and rotten communication. Let no filthy communication come out of your mouths, Says the Apostle: for this breeds embryos for the Devil, it breeds brats of perdition, and confusion; and so foully corrupts the good manners of men, that a man cannot tell whither the footsteps of God Are left there or no.
what do ill manners, then? They are farre more attractive then evill words; and more poysonous; they must needs be more hurtfull, to good manners: for they are directly contrary. Betweene words and manners, a man would thinke there were small opposition: for the one, is setled; the other, flitting: the one, being grafted; the other, moveable. As for evill manners, they are more ingrafted, and setled; then good manners. For there is no good man, so good; as a bad man is bad. Therefore,
what do ill manners, then? They Are Far more Attractive then evil words; and more poisonous; they must needs be more hurtful, to good manners: for they Are directly contrary. Between words and manners, a man would think there were small opposition: for the one, is settled; the other, flitting: the one, being grafted; the other, movable. As for evil manners, they Are more ingrafted, and settled; then good manners. For there is no good man, so good; as a bad man is bad. Therefore,
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then when he heares a word spoken in the commendation of drunkennes. When a man seeth another do a thing that is ungodly and wicked, he is animated to it more,
then when he hears a word spoken in the commendation of Drunkenness. When a man sees Another do a thing that is ungodly and wicked, he is animated to it more,
for our times are not onely full of evil words, for the corrupting of our good manners; but also full of evill examples; of base manners, that destroyes almost humane societie: that onely among a few, there is a reservation of the good seed of the Gospell; among the rest it is scattered,
for our times Are not only full of evil words, for the corrupting of our good manners; but also full of evil Examples; of base manners, that Destroys almost humane society: that only among a few, there is a reservation of the good seed of the Gospel; among the rest it is scattered,
and if we cannot command our mouthes, from evill speeches (corruption running so through the generation of men, that none can free himselfe) yet let us take heed that we do nothing before others, that may give ill example: for that is a great infection to their souls.
and if we cannot command our mouths, from evil Speeches (corruption running so through the generation of men, that none can free himself) yet let us take heed that we do nothing before Others, that may give ill Exampl: for that is a great infection to their Souls.
These are ill words, for they corrupt good manners, the good manners of patience: and there is no sweeter manners, in a childe of God, then for a man to forgive another,
These Are ill words, for they corrupt good manners, the good manners of patience: and there is no Sweeten manners, in a child of God, then for a man to forgive Another,
as he would bee forgiven. It is that vertue, wherein every Christian should possesse his soule. And this patience, the devill goes about to corrupt, by this meanes.
as he would be forgiven. It is that virtue, wherein every Christian should possess his soul. And this patience, the Devil Goes about to corrupt, by this means.
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Againe, those words that make for pride, as flattery (the most pestilent engine of the devill ) these words corrupt good manners; even the good manners of modesty: and makes a man so insolent, that he knows not himselfe.
Again, those words that make for pride, as flattery (the most pestilent engine of the Devil) these words corrupt good manners; even the good manners of modesty: and makes a man so insolent, that he knows not himself.
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But those that can soothe men up, with words smooth as oyle, they shall be best welcome: but such clawbacks, and flatterers, are carefully to be avoided.
But those that can sooth men up, with words smooth as oil, they shall be best welcome: but such clawbacks, and Flatterers, Are carefully to be avoided.
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Therefore words that tend to scandall, words of information, and detr•ction, these corrupt the good manners of love: which is the noblest grace that Gods childe hath.
Therefore words that tend to scandal, words of information, and detr•ction, these corrupt the good manners of love: which is the Noblest grace that God's child hath.
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Fourthly, Evill words corrupt good manners, therefore all words that tend to lasciviousnesse (that idle talke that is used at Tables, concerning the love of women, concerning the order of that blessing, that God hath appointed for the multiplying of mankind ) these are common evils: every man gives himselfe libertie, to talke and jest of such things.
Fourthly, Evil words corrupt good manners, Therefore all words that tend to lasciviousness (that idle talk that is used At Tables, Concerning the love of women, Concerning the order of that blessing, that God hath appointed for the multiplying of mankind) these Are Common evils: every man gives himself liberty, to talk and jest of such things.
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yet it appeares through and through, in the sight of God: who cannot endure that such idle words should come frō those, that should work out their salvation with fear and trembling.
yet it appears through and through, in the sighed of God: who cannot endure that such idle words should come from those, that should work out their salvation with Fear and trembling.
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As when a man shall say, Take thy time; Enjoy thy pleasure; Pay no debts; Live upon that thou hast; Provide for thy self, Break, and be bankrupt. Have no care of these things:
As when a man shall say, Take thy time; Enjoy thy pleasure; Pay no debts; Live upon that thou haste; Provide for thy self, Break, and be bankrupt. Have no care of these things:
This is a damnable corruption of good manners: it corrupts the good manners of justice, and equity, even that justice and true dealing that should be betweene brethren:
This is a damnable corruption of good manners: it corrupts the good manners of Justice, and equity, even that Justice and true dealing that should be between brothers:
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when men, like bruit beasts, will take upon them to jest out of the booke of God. Such as can prompt themselves with more Scripture, to make jests, and fooleries; then they can remember upon their death-bed, to give them comfort. These that in their cups, can abuse God, and his booke, to his face:
when men, like bruit beasts, will take upon them to jest out of the book of God. Such as can prompt themselves with more Scripture, to make jests, and fooleries; then they can Remember upon their deathbed, to give them Comfort. These that in their cups, can abuse God, and his book, to his face:
they are the first-borne of the devill: even such as either wrest the Scriptures to a bad sence; or else make jests of it, to an idle purpose, for vanitie and foolerie. These jesters with the Word of God, are the greatest corrupters of good manners: for they take away the feare of God, which is the great good manners of a Christian: and they take away the authoritie of the Scriptures, by which we are all bound to the Lord.
they Are the firstborn of the Devil: even such as either wrest the Scriptures to a bad sense; or Else make jests of it, to an idle purpose, for vanity and foolery. These jesters with the Word of God, Are the greatest corrupters of good manners: for they take away the Fear of God, which is the great good manners of a Christian: and they take away the Authority of the Scriptures, by which we Are all bound to the Lord.
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So likewise, for all matters of disputation. Hee that speaks before weake mindes, that much may stagger their faith: this is a corrupting of good manners. In our time, it is the fashion; we will dispute of all religions, when wee meete:
So likewise, for all matters of disputation. He that speaks before weak minds, that much may stagger their faith: this is a corrupting of good manners. In our time, it is the fashion; we will dispute of all Religions, when we meet:
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It is a wondrous thing to observe, how the Devill labours to make these kinde of disputations! When a man is resolved for the truth, yet (saith he) it is no matter;
It is a wondrous thing to observe, how the devil labours to make these kind of disputations! When a man is resolved for the truth, yet (Says he) it is no matter;
By this meanes, we have lost within this short time, an infinite company of Protestants. The venome hath beene so strong, that they have not been able to work it out:
By this means, we have lost within this short time, an infinite company of Protestants. The venom hath been so strong, that they have not been able to work it out:
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there must needs be a great concussion and shaking of the whole house and frame of Religion. Therefore those base words used in former time, which Luther saith were used among the Saxons. They had a grosse proverbe amongst drunken fellows.
there must needs be a great concussion and shaking of the Whole house and frame of Religion. Therefore those base words used in former time, which Luther Says were used among the Saxons. They had a gross proverb among drunken Fellows.
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Sirra (saith one to his fellow drunkard) doest thou thinke that I have not another companion within me, to this outward companion: that is, a soule to this body? And his fellow would answer, Yes:
Sirrah (Says one to his fellow drunkard) dost thou think that I have not Another Companion within me, to this outward Companion: that is, a soul to this body? And his fellow would answer, Yes:
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We two spend our time, in drinking, and good-fellowship; and it is hard if my friend within, be not better then my friend without. But (as Luther saith) if the devill should have come from hell, he could not have spoken worser.
We two spend our time, in drinking, and good-fellowship; and it is hard if my friend within, be not better then my friend without. But (as Luther Says) if the Devil should have come from hell, he could not have spoken Worse.
There is another company of drunkards, that when they are met at their pots, they will talke of the Resurrection: whether they shall know their friends, in the other world,
There is Another company of drunkards, that when they Are met At their pots, they will talk of the Resurrection: whither they shall know their Friends, in the other world,
and discourse concerning the bloud of Gods children, that hath beene let out by physicke; and concerning the haires of their head, which they have lost.
and discourse Concerning the blood of God's children, that hath been let out by physic; and Concerning the hairs of their head, which they have lost.
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There is another company, and they will not be buried in the Church, by reason of the tumult that will be at the Resurrection: lest they should be overwhelmed with the weight of them.
There is Another company, and they will not be buried in the Church, by reason of the tumult that will be At the Resurrection: lest they should be overwhelmed with the weight of them.
but with humilitie, and prayer, and great affection. For these words, that go about to make these holy things prophane, and to make these pearles fit for swine: they are degenerating, corrupting, base words:
but with humility, and prayer, and great affection. For these words, that go about to make these holy things profane, and to make these Pearls fit for Swine: they Are degenerating, corrupting, base words:
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and a true Christian, should wish as the Poet in the Comedie, when he heard that which pleased him not, I would to God, that this man were dumbe, or that I were deafe:
and a true Christian, should wish as the Poet in the Comedy, when he herd that which pleased him not, I would to God, that this man were dumb, or that I were deaf:
that either he could not speake, or that I could not heare these beastly things, that ruine the state of the soule, and abuse the apprehension of the majestie of God, to loosenesse, and to beastlinesse. FINIS.
that either he could not speak, or that I could not hear these beastly things, that ruin the state of the soul, and abuse the apprehension of the majesty of God, to looseness, and to beastliness. FINIS.
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AFter the Apostle had shewed the great danger that comes by pestilent discourses, and communication; and had given them charge concerning it, take heed, be not deceived: hee now concludes all that point, and makes way to another;
After the Apostle had showed the great danger that comes by pestilent discourses, and communication; and had given them charge Concerning it, take heed, be not deceived: he now concludes all that point, and makes Way to Another;
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which is the most notable demonstration, the most gracious remonstrance, of the manner, and order of the Resurrection. And so he gives (as it were) a barre unto them, to stop their eares against all contrary speech,
which is the most notable demonstration, the most gracious remonstrance, of the manner, and order of the Resurrection. And so he gives (as it were) a bar unto them, to stop their ears against all contrary speech,
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and discourse. For those that wil be content, to entertaine discourse contrary to the doctrine of the sGospell, they are seldome or never brought to bee chollers to the Gospell. Sathan ever sharpens the wits, and whets the tongues of men, to rise up in confutatorie speeches: that tend to the disgrace and calling in question of the truth: and if men will but lend their eares to it, the Lord will give them over in just judgement, that they shall be insnared, and intangled with it.
and discourse. For those that will be content, to entertain discourse contrary to the Doctrine of the sGospell, they Are seldom or never brought to be cholers to the Gospel. Sathan ever sharpens the wits, and whets the tongues of men, to rise up in confutatorie Speeches: that tend to the disgrace and calling in question of the truth: and if men will but lend their ears to it, the Lord will give them over in just judgement, that they shall be Ensnared, and entangled with it.
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Therefore as Plutarch saith well, concerning yong mens reading of the writings of Poets, and lascivious poems, that they should be well armed, that they should arme themselves with Amphitedes: (which was a certaine fence for the eares ) Those that were wrastlers, and fought with the club, they were armed with these Amphitedes: which were made of some hard matter, that so they might keepe the blow from their eares;
Therefore as Plutarch Says well, Concerning young men's reading of the writings of Poets, and lascivious poems, that they should be well armed, that they should arm themselves with Amphitedes: (which was a certain fence for the ears) Those that were wrestlers, and fought with the club, they were armed with these Amphitedes: which were made of Some hard matter, that so they might keep the blow from their ears;
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or so stounds the braine of a man, as evill and wicked speeches infect the soule. Therefore the best way is, to deeme such speeches base and impious: to turne the eares from them,
or so stounds the brain of a man, as evil and wicked Speeches infect the soul. Therefore the best Way is, to deem such Speeches base and impious: to turn the ears from them,
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that as the grave where a corps hath been lately buried, being newly raved in, there will a filthy vapour & stench exhale and come forth, to the danger of all the standers by:
that as the grave where a corpse hath been lately buried, being newly raved in, there will a filthy vapour & stench exhale and come forth, to the danger of all the standers by:
so the throats of evill men, their wicked speeches, are as a raw grave & sepulchre: which when it begins to be opened, let all the company runne away, as fast as they can:
so the throats of evil men, their wicked Speeches, Are as a raw grave & Sepulchre: which when it begins to be opened, let all the company run away, as fast as they can:
Shewing, that all those words that are any way against God, and his power, and glory in the Resurrection; what discourse soever it be, that cals that in question: it is nothing else but as Saint Basil cals it, the meere dreame of a drunken man. It is an idle thing,
Showing, that all those words that Are any Way against God, and his power, and glory in the Resurrection; what discourse soever it be, that calls that in question: it is nothing Else but as Saint Basil calls it, the mere dream of a drunken man. It is an idle thing,
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for any man to hearken to a drunkards speech (especially that which he speaks betweene sleeping and waking ) so it is much more idle to hearken to these evill speeches, and discourses of these blasphemous mouthes.
for any man to harken to a drunkards speech (especially that which he speaks between sleeping and waking) so it is much more idle to harken to these evil Speeches, and discourses of these blasphemous mouths.
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Therefore I will you (saith the Apostle ) to wake now while God hath given you time, and opportunitie: while by my ministerie, and the rest that shall succeed me;
Therefore I will you (Says the Apostle) to wake now while God hath given you time, and opportunity: while by my Ministry, and the rest that shall succeed me;
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hee gives you summons, and cals you to wake out of this drunken humour, from these wicked speeches, that tend to sensualitie, and carnalitie. Let us eate and drinke,
he gives you summons, and calls you to wake out of this drunken humour, from these wicked Speeches, that tend to sensuality, and carnality. Let us eat and drink,
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they cannot bee drawne from it, without extremitie; they cannot be waked, without calling, without jogging, or pinching, and whatsoever meanes can be used to recover them:
they cannot be drawn from it, without extremity; they cannot be waked, without calling, without jogging, or pinching, and whatsoever means can be used to recover them:
And some, when they are awaked, they go not to their worke; they set not to action: but like the foolish sluggard in the Proverbes, they cry, A little more sleepe, a little more folding of the hands:
And Some, when they Are awaked, they go not to their work; they Set not to actium: but like the foolish sluggard in the Proverbs, they cry, A little more sleep, a little more folding of the hands:
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The sleepe naturall, must be iterated and repeated; men cannot alway wake: but they must have some time to revive, and refresh their spirits, with the vicissitude & change of sleepe. But the spirituall waking, is of another nature:
The sleep natural, must be iterated and repeated; men cannot always wake: but they must have Some time to revive, and refresh their spirits, with the vicissitude & change of sleep. But the spiritual waking, is of Another nature:
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And then, because it might be somewhat doubtfull, what this is that he saith, Awake justly to righteousnesse; he expounds himselfe in the next words, Sinne not. A phrase common among the Hebrews, Psal. 4. Commune with your owne hearts,
And then, Because it might be somewhat doubtful, what this is that he Says, Awake justly to righteousness; he expounds himself in the next words, Sin not. A phrase Common among the Hebrews, Psalm 4. Commune with your own hearts,
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and corruption, for that is the beginning of all these mischiefes. Sinne, is like Cyrces cups that inveigles, and drownes men in slumber; that they never rise againe, without the wondrous mercy of God. Therefore take heed you fall not into it,
and corruption, for that is the beginning of all these mischiefs. Sin, is like Circles cups that inveigles, and drowns men in slumber; that they never rise again, without the wondrous mercy of God. Therefore take heed you fallen not into it,
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Then in the second, he begins to deale more nearely with them, and tels them of their proper faults: that they were ignorant in things concerning God, that they knew not God, which is the maine object of all our knowledge. For those that know not God, or know him but by halves, that call in question the omnipotencie of God, concerning the raising of our bodies: they are meerly ignorant of God. He that doubts of Gods power, concerning the raising of the dead, hee were as good know nothing of God: for he limits,
Then in the second, he begins to deal more nearly with them, and tells them of their proper Faults: that they were ignorant in things Concerning God, that they knew not God, which is the main Object of all our knowledge. For those that know not God, or know him but by halves, that call in question the omnipotency of God, Concerning the raising of our bodies: they Are merely ignorant of God. He that doubts of God's power, Concerning the raising of the dead, he were as good know nothing of God: for he Limits,
and straightens the hand of God, and makes him inferiour to himselfe, and inferiour to his word. For his power, is greater then his will, and his will is revealed in his Word, and his Word tels us, that he will do it.
and straightens the hand of God, and makes him inferior to himself, and inferior to his word. For his power, is greater then his will, and his will is revealed in his Word, and his Word tells us, that he will do it.
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But as I speake this to your shame, so I would not have you despaire: but onely to take shame of your fault, and so be brought to Repentance. I speake it not to bring you to a confusion eternall; but to a healthy confusion: a confusion that brings conversion; that conversion may bring salvation by the mercy of God. I speak it not to overthrow you;
But as I speak this to your shame, so I would not have you despair: but only to take shame of your fault, and so be brought to Repentance. I speak it not to bring you to a confusion Eternal; but to a healthy confusion: a confusion that brings conversion; that conversion may bring salvation by the mercy of God. I speak it not to overthrow you;
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And lastly, a forcible dealing, by way of Increpation, whereby he doth as it were by an holy violence, compell them to enter into the wayes of God: and to be reclaimed from their sinnes.
And lastly, a forcible dealing, by Way of Increpation, whereby he does as it were by an holy violence, compel them to enter into the ways of God: and to be reclaimed from their Sins.
to turne on the other side, and take a nappe: but to wake fully, and freely. It is such a waking, as a man may be expedite to worke in the function of his life:
to turn on the other side, and take a nap: but to wake Fully, and freely. It is such a waking, as a man may be expedite to work in the function of his life:
2 Secondly, that by the grace of God (if we work with the grace of God ) we shall not sinne, that is, we shall not sinne in that grosse manner, as these creatures do.
2 Secondly, that by the grace of God (if we work with the grace of God) we shall not sin, that is, we shall not sin in that gross manner, as these creatures do.
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namely, not with a full consent; not with a high hand; not to continue in sinne, not to despaire in sinne: but we shall know, that if we do sinne, we have a Mediatour of our reconciliation; we have a Mediator which is God and Man Christ Iesus, who is the propitiation for our sinnes.
namely, not with a full consent; not with a high hand; not to continue in sin, not to despair in sin: but we shall know, that if we do sin, we have a Mediator of our reconciliation; we have a Mediator which is God and Man christ Iesus, who is the propitiation for our Sins.
First, it is to be observed, that the Apostle invites them, and cals upon them for waking: and for such a waking, as if he should speake to a sort of drunkards, that were drowned in wine and drunkennesse; which is as base a kinde of sleepe, as can be.
First, it is to be observed, that the Apostle invites them, and calls upon them for waking: and for such a waking, as if he should speak to a sort of drunkards, that were drowned in wine and Drunkenness; which is as base a kind of sleep, as can be.
For all sleepe naturall, of it selfe is justly accounted a meere losse of time; the brother of death; the field of danger: a thing that hath no profit in it;
For all sleep natural, of it self is justly accounted a mere loss of time; the brother of death; the field of danger: a thing that hath no profit in it;
that were consumed, and wasted before with daily labour. Now if the naturall sleepe be a loosing of time, a loosing of our spirits, and a subjecting of us to danger; much more,
that were consumed, and wasted before with daily labour. Now if the natural sleep be a losing of time, a losing of our spirits, and a subjecting of us to danger; much more,
Naturall sleepe is that, when the strength of man is weakened, and abated, and his spirits are againe renewed, by a gracious mist, and dew, that is cast upon the body:
Natural sleep is that, when the strength of man is weakened, and abated, and his spirits Are again renewed, by a gracious missed, and due, that is cast upon the body:
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When nature is overwhelmed by drunkennesse, or by disease. As by Lethargies, or palsies; which all worke unto death: which is also called sleepe. For our Lord Christ saith, We go to Lazarus who sleepeth.
When nature is overwhelmed by Drunkenness, or by disease. As by Lethargies, or palsies; which all work unto death: which is also called sleep. For our Lord christ Says, We go to Lazarus who Sleepeth.
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It is a divine rapture? whereby the Saints of God have communion, and are made one spirit with the Lord. This is called in Scripture, a sleepe: I sleepe, but my heart waketh.
It is a divine rapture? whereby the Saints of God have communion, and Are made one Spirit with the Lord. This is called in Scripture, a sleep: I sleep, but my heart waketh.
so these infernall sleeps, these sleepes of sinne, they give a certaine evident prognostication, that such a man shall be for ever damned in hell. They have slept their sleepe, saith the Prophet:
so these infernal sleeps, these sleeps of sin, they give a certain evident prognostication, that such a man shall be for ever damned in hell. They have slept their sleep, Says the Prophet:
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So a sinner, whatsoever he doth, all is sinne: yet he knows not what he doth. Therefore our Lord Christ upon the Crosse, prayes, Father forgive them, they know not what they do.
So a sinner, whatsoever he does, all is sin: yet he knows not what he does. Therefore our Lord christ upon the Cross, prays, Father forgive them, they know not what they do.
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There is nothing so exposed to danger, as a sleeping man: much more as a sleeping sinner. Therefore the wise man compares him to a man that is asleepe. But where? upon the top of a mast of a ship, in a storme of weather:
There is nothing so exposed to danger, as a sleeping man: much more as a sleeping sinner. Therefore the wise man compares him to a man that is asleep. But where? upon the top of a mast of a ship, in a storm of weather:
Thirdly, sleepe and sinne, are compared together in the Scriptures: because neither of them have any signification of life. A sleeper is bound in all his sences: there is nothing remaines in him,
Thirdly, sleep and sin, Are compared together in the Scriptures: Because neither of them have any signification of life. A sleeper is bound in all his Senses: there is nothing remains in him,
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but a little breathing, and a few wilde affections, in raging dreames, and deepe phantasies. So it is with a sinner: whatsoever he doth, is unpleasing to God. His words are unsavoury; his works are ungodly, his example every where detestable: himselfe odious to God; odious to men; odious to his owne soule. The Scripture could not finde a fitter comparison, to describe the infirmitie of the soule by (which is sinne ) then sleepe.
but a little breathing, and a few wild affections, in raging dreams, and deep fantasies. So it is with a sinner: whatsoever he does, is unpleasing to God. His words Are unsavoury; his works Are ungodly, his Exampl every where detestable: himself odious to God; odious to men; odious to his own soul. The Scripture could not find a fitter comparison, to describe the infirmity of the soul by (which is sin) then sleep.
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And yet it is so much the more wondrous, because the Apostle saith, it is not simplie a sleepe, but a drunken sleepe. There is a great addition to it, in that for the sleepe naturall, is farre more easily to be recovered:
And yet it is so much the more wondrous, Because the Apostle Says, it is not simply a sleep, but a drunken sleep. There is a great addition to it, in that for the sleep natural, is Far more Easily to be recovered:
It is an easie thing, to worke a man out of sleepe, but it is an hard thing, to awake a man out of his sinne. Awake thou that sleepest, stand up from the dead:
It is an easy thing, to work a man out of sleep, but it is an hard thing, to awake a man out of his sin. Awake thou that Sleepest, stand up from the dead:
Is it in the power of man, to waken at the voyce of man? that as he cast himselfe into sleepe, and into sinne; so to awaken himselfe when he pleaseth? Verily no;
Is it in the power of man, to waken At the voice of man? that as he cast himself into sleep, and into sin; so to awaken himself when he Pleases? Verily no;
And as it is he alone, that gives the sleepe naturall, so much more it is he, that gives the waking. It is a great blessing of God, to bring a man that is out of this world (as it were) by dreames and phansies; to bring him backe to living actions. For a man that is sleeping, is in another element, in another world;
And as it is he alone, that gives the sleep natural, so much more it is he, that gives the waking. It is a great blessing of God, to bring a man that is out of this world (as it were) by dreams and fancies; to bring him back to living actions. For a man that is sleeping, is in Another element, in Another world;
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and they are farre from true life, that are asleepe, saith Plinie. And certainly, every life is a kinde of watching; and therefore sleepe must needs be a kinde of dying: it is the brother of death, as the Poet saith.
and they Are Far from true life, that Are asleep, Says Pliny. And Certainly, every life is a kind of watching; and Therefore sleep must needs be a kind of dying: it is the brother of death, as the Poet Says.
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Therefore the same Poet well signified it, out of that glimmering he had from the Scriptures, that God is the author both of mans waking, and also of his sleeping.
Therefore the same Poet well signified it, out of that glimmering he had from the Scriptures, that God is the author both of men waking, and also of his sleeping.
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But much more in the spirituall sleep is it impossible, for any man to waken a sinner: but he must be roused by the great God, that permitted him in justice to fall asleepe: but in the multitude of his mercie, hee takes the paines to awaken him againe.
But much more in the spiritual sleep is it impossible, for any man to waken a sinner: but he must be roused by the great God, that permitted him in Justice to fallen asleep: but in the multitude of his mercy, he Takes the pains to awaken him again.
Not because he had no sinne; but because his heart was as waxe, flexible unto God; without any purpose to defend any sinne, or to continue in any sinne.
Not Because he had no sin; but Because his heart was as wax, flexible unto God; without any purpose to defend any sin, or to continue in any sin.
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Secondly, another way whereby God wakeneth sinners. When he cannot do it with a still voyce, then he useth jogging, and pinching. As those that will not be awaked with speaking, or with calling easily on them;
Secondly, Another Way whereby God wakeneth Sinners. When he cannot do it with a still voice, then he uses jogging, and pinching. As those that will not be awaked with speaking, or with calling Easily on them;
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we use to jogge them, and to rubbe them, and sometime to give them a pinch: that by that meanes at least, they may be brought unto watchfulnesse. Thus God doth,
we use to jog them, and to rub them, and sometime to give them a pinch: that by that means At least, they may be brought unto watchfulness. Thus God does,
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when he sends calamities, and adversities: when hee pincheth a man in his fortunes; when he pincheth a man in his estate; when he pincheth a man in his good name. And these are stronger voyces, then the former:
when he sends calamities, and adversities: when he pincheth a man in his fortune's; when he pincheth a man in his estate; when he pincheth a man in his good name. And these Are Stronger voices, then the former:
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and slumber that he hath contracted by his sinnes: and he returnes with full strength of spirit, and affection to God; that he may not againe fall from him.
and slumber that he hath contracted by his Sins: and he returns with full strength of Spirit, and affection to God; that he may not again fallen from him.
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that he is filled with feare and horrour; that his bones waxe old with the disquiet of his heart, and by reason of his roaring: that he is troubled in soule and spirit, as the Prophet David saith, that he hath no part of sanitie or health in his members, but all is turned to stench and corruption, by reason of his foolishnesse.
that he is filled with Fear and horror; that his bones wax old with the disquiet of his heart, and by reason of his roaring: that he is troubled in soul and Spirit, as the Prophet David Says, that he hath no part of sanity or health in his members, but all is turned to stench and corruption, by reason of his foolishness.
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But now when the conscience of a man is troubled, a troubled spirit who can beare? Then these inward clamours of the heart, appeare outwardly in the countenance, in the gestures and behaviours of a mans body.
But now when the conscience of a man is troubled, a troubled Spirit who can bear? Then these inward clamours of the heart, appear outwardly in the countenance, in the gestures and behaviours of a men body.
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that it made him hang downe his head like a bulrush, and to go clad in sackcloth: it made him so humble himselfe, that God yeelded for that feigned repentance much pittie, and commiseration in this life.
that it made him hang down his head like a bulrush, and to go clad in Sackcloth: it made him so humble himself, that God yielded for that feigned Repentance much pity, and commiseration in this life.
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it being the brother of death. Therefore, as that fellow said, when he killed a sleeping man, and came to answer the fact before the Emperour, saith he, I found him dead, and I left him dead:
it being the brother of death. Therefore, as that fellow said, when he killed a sleeping man, and Come to answer the fact before the Emperor, Says he, I found him dead, and I left him dead:
Not of our selves, for all our power is from him: yet wee have not received the grace of God so in vaine, as that it should not worke. For grace is of a working nature:
Not of our selves, for all our power is from him: yet we have not received the grace of God so in vain, as that it should not work. For grace is of a working nature:
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he hath raised clamours, and cryes in thy conscience: therefore hearken to his voyce, resist it not, hearken to him that calleth from on high, and awake thou that sleepest, and stand up from the dead;
he hath raised clamours, and cries in thy conscience: Therefore harken to his voice, resist it not, harken to him that calls from on high, and awake thou that Sleepest, and stand up from the dead;
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therefore the Apostle bids them wake to righteousnesse, or else to sleepe still. As Cato was wont to say to his servants. Either do some thing (some businesse) or sleepe againe.
Therefore the Apostle bids them wake to righteousness, or Else to sleep still. As Cato was wont to say to his Servants. Either do Some thing (Some business) or sleep again.
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So it is in the house of God; a man were better not to be awaked, then to spend his time idlely; or to spend his time in mischiefe and wickednesse: there shall bee lesse condemnation to a slumbring sinner, then to an active sinner, that runnes on in the functions of wickednesse, and toyles himselfe in the divels service: there is none desperate as he.
So it is in the house of God; a man were better not to be awaked, then to spend his time idly; or to spend his time in mischief and wickedness: there shall be less condemnation to a slumbering sinner, then to an active sinner, that runs on in the functions of wickedness, and toils himself in the Devils service: there is none desperate as he.
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But I take it, the most true and sensible exposition is, that which Saint Basil gives, NONLATINALPHABET, Awake worthily: that is, Awake sufficiently, competently: to wake so,
But I take it, the most true and sensible exposition is, that which Saint Basil gives,, Awake worthily: that is, Awake sufficiently, competently: to wake so,
It is true (saith S. Austin ) I see thou are rowsed and wakened, but yet thou art drowsie, thou art rubbing thine eyes; thou hast not yet quite overcome,
It is true (Says S. Austin) I see thou Are roused and wakened, but yet thou art drowsy, thou art rubbing thine eyes; thou hast not yet quite overcome,
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and mastred thy sleepe: but I tell thee, God will have thee shake off all this sleepe, and drowsinesse; and so to awaken, as Christ awakened from death: he once left the grave, never to return, and come there any more.
and mastered thy sleep: but I tell thee, God will have thee shake off all this sleep, and drowsiness; and so to awaken, as christ awakened from death: he once left the grave, never to return, and come there any more.
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There is a kinde of kell or skinne wanting in the braine, wherein memory should be retentive: therefore they do many things in their sleepe. But God would have men so waken, as that there should no portion of this drowsinesse rest in them. This doctrine is very necessarie.
There is a kind of kell or skin wanting in the brain, wherein memory should be retentive: Therefore they do many things in their sleep. But God would have men so waken, as that there should not portion of this drowsiness rest in them. This Doctrine is very necessary.
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if they make shipwracke of a good faith. They that give themselves to base manners, they are given over by the judgement of God, to erronious opinions. For as Saint Chrysostome saith, a wicked life is a corrupt fountaine: from whence comes nothing but mud and dirt and froth, and as Saint Austin saith well, A man having knowledge once to do the will of God, and yet will not do it according to his knowledge:
if they make shipwreck of a good faith. They that give themselves to base manners, they Are given over by the judgement of God, to erroneous opinions. For as Saint Chrysostom Says, a wicked life is a corrupt fountain: from whence comes nothing but mud and dirt and froth, and as Saint Austin Says well, A man having knowledge once to do the will of God, and yet will not do it according to his knowledge:
it is impossible he should retaine his knowledge: he that knows what is acceptable in the sight of God, and yet from a stubbornnesse of minde, will not follow his knowledge;
it is impossible he should retain his knowledge: he that knows what is acceptable in the sighed of God, and yet from a stubbornness of mind, will not follow his knowledge;
To keepe a true faith, with a bad life, it is meerly impossible: Therefore sinne not. For that there is all this false and idle communication, that there is this base conversation; these evill speeches, these distrustfull languages, concerning God, and concerning the Resurrection: the cause of it is this inveterate sinfulnesse: If God punish men with giddinesse of braine, and blinde their understandings, that the light in him be darknesse;
To keep a true faith, with a bad life, it is merely impossible: Therefore sin not. For that there is all this false and idle communication, that there is this base Conversation; these evil Speeches, these distrustful languages, Concerning God, and Concerning the Resurrection: the cause of it is this inveterate sinfulness: If God Punish men with giddiness of brain, and blind their understandings, that the Light in him be darkness;
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But how (saith the Apostle) sinne not? Doth he not know they were men? would he have them of Angelicall natures? Doth not the Apostle Saint Iohn say, If we, that is,
But how (Says the Apostle) sin not? Does he not know they were men? would he have them of Angelical nature's? Does not the Apostle Saint John say, If we, that is,
And if the Physitian require of his Patient a thing that he cannot possibly do (as to tell him that is diseased, that hee must fetch such an hearbe from the East-Indies to cure him) it were a meere trouble and delusion, and the way to make him desperate. Therefore, what doth the Apostle meane,
And if the physician require of his Patient a thing that he cannot possibly do (as to tell him that is diseased, that he must fetch such an herb from the East indies to cure him) it were a mere trouble and delusion, and the Way to make him desperate. Therefore, what does the Apostle mean,
when he saith, Sinne not? Why all men are sinners, and stand in need of the glory of God; and a man must pray as duly for the forgivenesse of his sinnes, as for his daily bread: they follow both as necessarily, the one upon the other,
when he Says, Sin not? Why all men Are Sinners, and stand in need of the glory of God; and a man must pray as duly for the forgiveness of his Sins, as for his daily bred: they follow both as necessarily, the one upon the other,
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The Apostle bids us take heed of that, it is a terrible thing, when a man hath a carefull minde to serve Sathan, and to leave and forsake the living God. The nature of Gods children may be overtaken with infirmities;
The Apostle bids us take heed of that, it is a terrible thing, when a man hath a careful mind to serve Sathan, and to leave and forsake the living God. The nature of God's children may be overtaken with infirmities;
Lastly, they are said to sin, that sin to desperatiō, tha• care not for pardon; that disclaime the mercy of God; that say their sinne is so great that it cannot bee forgiven, like Cain and Iudas: that will none of Gods compassion; that reject his favour, and will not subject themselves to his censure: but are ready to say,
Lastly, they Are said to since, that since to desperation, tha• care not for pardon; that disclaim the mercy of God; that say their sin is so great that it cannot be forgiven, like Cain and Iudas: that will none of God's compassion; that reject his favour, and will not Subject themselves to his censure: but Are ready to say,
and therefore they will go forward, and make a bad cause desperate. This is the height of sinne. These things (we see) it lyes in the power of grace, to keepe us from:
and Therefore they will go forward, and make a bad cause desperate. This is the height of sin. These things (we see) it lies in the power of grace, to keep us from:
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nor we shall not sinne with a high hand; nor sinne to desperation: but if we sinne, we do not as the reprobates of the world, that cast away all hope, and resist, and blaspheme God: but wee have a Mediatour and propitiation for our sinnes, the man Christ Iesus.
nor we shall not sin with a high hand; nor sin to desperation: but if we sin, we do not as the Reprobates of the world, that cast away all hope, and resist, and Blaspheme God: but we have a Mediator and propitiation for our Sins, the man christ Iesus.
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as the Apostle saith, Chap. 1. that they had all knowledge, and all grace, and all strength: and yet now hee comes and begins at the very foundation, and taxeth them, that they knew not God himselfe.
as the Apostle Says, Chap. 1. that they had all knowledge, and all grace, and all strength: and yet now he comes and begins At the very Foundation, and Taxes them, that they knew not God himself.
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But we must know, in that he said before they had all knowledge, and all faith, and all grace; it is spoken of the better part; and the better part, denominates the whole.
But we must know, in that he said before they had all knowledge, and all faith, and all grace; it is spoken of the better part; and the better part, denominates the Whole.
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wee call it an heape of wheat: because the understanding of a man, takes no notice of that which is the riffe raffe; but of that which is good, and commendable. So Saint Paul, because many of them were illuminated; hee gives them a title exceeding, and saith, they had all knowledge, and all learning, and abundance of all grace. In the meane time, he meddles not with these that were the worst, and the poorest; that were fallen from their knowledge, and had blinded themselves in sinfulnesse. He saith therefore:
we call it an heap of wheat: Because the understanding of a man, Takes no notice of that which is the riff raff; but of that which is good, and commendable. So Saint Paul, Because many of them were illuminated; he gives them a title exceeding, and Says, they had all knowledge, and all learning, and abundance of all grace. In the mean time, he meddles not with these that were the worst, and the Poorest; that were fallen from their knowledge, and had blinded themselves in sinfulness. He Says Therefore:
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First, that he that doth not yeeld unto God in all the parts of his Word, he doth not know God: he that knows not God, as he would be knowne, he knows him not at all.
First, that he that does not yield unto God in all the parts of his Word, he does not know God: he that knows not God, as he would be known, he knows him not At all.
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A man were as good to make no profession of God, as not to give him the full extent of his owne declaration. Whatsoever it hath pleased God to promise to them that belong unto him; he will certainly performe it:
A man were as good to make no profession of God, as not to give him the full extent of his own declaration. Whatsoever it hath pleased God to promise to them that belong unto him; he will Certainly perform it:
So that it is not for any man, to take to himselfe a singular dexteritie of knowledge; except he yeeld unto the written word of God. Many men take upon them, to be the onely wittie men, to be singular in all sciences, and that the knowledge of all belongs to them: and yet they know nothing.
So that it is not for any man, to take to himself a singular dexterity of knowledge; except he yield unto the written word of God. Many men take upon them, to be the only witty men, to be singular in all sciences, and that the knowledge of all belongs to them: and yet they know nothing.
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they make a doubt, whether Christ be the Mediatour of intercession, as he is of satisfaction, or no? they make a question, whether we may pray to Saints and Angels, or no? they call in question, how the body of Christ is determined in the Sacrament; and this article of the Resurrection of the dead, they make it a disputable case. When men will thus dispute, and jangle away their faith, they corrupt their knowledge: and when they thinke they know all things, they are meere ignoramus; that are not seene at all in these things.
they make a doubt, whither christ be the Mediator of Intercession, as he is of satisfaction, or no? they make a question, whither we may pray to Saints and Angels, or no? they call in question, how the body of christ is determined in the Sacrament; and this article of the Resurrection of the dead, they make it a disputable case. When men will thus dispute, and jangle away their faith, they corrupt their knowledge: and when they think they know all things, they Are mere ignoramus; that Are not seen At all in these things.
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none comparable: but when we begin by our base manners, and evill lives, to fall from the service of God, to our pleasures; there is nothing so blindes our understandings;
none comparable: but when we begin by our base manners, and evil lives, to fallen from the service of God, to our pleasures; there is nothing so blinds our understandings;
and at last, it resolves into a meere sencelesnesse. That he that when he was an apprentise, when he was a yong man, understood the grounds of Religion; and was able to give a reason of his faith:
and At last, it resolves into a mere Senselessness. That he that when he was an apprentice, when he was a young man, understood the grounds of Religion; and was able to give a reason of his faith:
now when he comes to be an old man, he is growne a meere butterflie, of a laborious silkworme. Hee is growne a very bruit; meerly sencelesse, by reason of the cares and pleasures of this world.
now when he comes to be an old man, he is grown a mere butterfly, of a laborious silkworm. He is grown a very bruit; merely senseless, by reason of the Cares and pleasures of this world.
and he go another: but herein is our wisedome, to follow our guide, to yeeld to his blessed word; to hope, and put confidence in his promises for our guidance and direction: and to disclaime, and forsake our selves, and all things else, that we may be onely his who is all in all.
and he go Another: but herein is our Wisdom, to follow our guide, to yield to his blessed word; to hope, and put confidence in his promises for our guidance and direction: and to disclaim, and forsake our selves, and all things Else, that we may be only his who is all in all.
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that we do not lay the fault of a few upon all. A man must not be so base, that because two or three of a profession live ill; to say that therefore all do so;
that we do not lay the fault of a few upon all. A man must not be so base, that Because two or three of a profession live ill; to say that Therefore all do so;
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then there are) yet he that should say, All this people were without the knowledge of God, were blasphemie. There is no Congregation of the people of God, but they know God; and they feare God; and love God: and though some do not so, yet the better part do:
then there Are) yet he that should say, All this people were without the knowledge of God, were blasphemy. There is no Congregation of the people of God, but they know God; and they Fear God; and love God: and though Some do not so, yet the better part do:
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Still therefore, we are to comprehend the Church in this, that she knows God; and that she loves God. And as the Church universall, so in particular Churches; in parishionall Churches; in every company and neighbourhood of men;
Still Therefore, we Are to comprehend the Church in this, that she knows God; and that she loves God. And as the Church universal, so in particular Churches; in parishional Churches; in every company and neighbourhood of men;
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Therefore let us labour to make much of, and to keepe this admonition, and reprehension: that the children of God that do well, may not bee discouraged: and that others may not bee permitted to do evill, nor suffered to go on in their foolishnesse. But that there may be a difference made,
Therefore let us labour to make much of, and to keep this admonition, and reprehension: that the children of God that do well, may not be discouraged: and that Others may not be permitted to do evil, nor suffered to go on in their foolishness. But that there may be a difference made,
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that there is a company among you, that are of the same profession, that are not equall to the rest in the knowledge and feare of God. But he doth not name them,
that there is a company among you, that Are of the same profession, that Are not equal to the rest in the knowledge and Fear of God. But he does not name them,
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because he would leave them to repentance, to commune with their owne hearts: that every one might examine his owne conscience, whether he were the man or no.
Because he would leave them to Repentance, to commune with their own hearts: that every one might examine his own conscience, whither he were the man or no.
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whatsoever I can do, or whatsoever I am appointed to do in the Lords worke, it must be to edification, and not to destruction. There is a certaine shamefastnesse, whereby a man is wonne to God: It is an excellent beauty in a man or woman, to be modestly shamefast; to blush at that which is unseemely; to be afraid of that which is unhonest: The forehead being the seat of shame, and the cheekes, the testimony. What is received from the Rainbow above, appeares in colours beneath:
whatsoever I can do, or whatsoever I am appointed to do in the lords work, it must be to edification, and not to destruction. There is a certain shamefastness, whereby a man is won to God: It is an excellent beauty in a man or woman, to be modestly shamefast; to blush At that which is unseemly; to be afraid of that which is unhonest: The forehead being the seat of shame, and the cheeks, the testimony. What is received from the Rainbow above, appears in colours beneath:
and is reflected on the lower clouds: These testifie, for God, of the temper of the heart and affections. God hath put a law of difference within men, whereby they are able to discerne betweene good and evill. And this shamefastnesse if it were well mannaged, it would bring a man (by the grace of God ) to loath sinne; and to be circumspect of his wayes.
and is reflected on the lower Clouds: These testify, for God, of the temper of the heart and affections. God hath put a law of difference within men, whereby they Are able to discern between good and evil. And this shamefastness if it were well managed, it would bring a man (by the grace of God) to loath sin; and to be circumspect of his ways.
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But wee take a course in the world, to overwhelme this shamefastnesse; and to make this modest shamefastnesse meere clownishnesse. There is no man so farre from brave and Courtly behaviour,
But we take a course in the world, to overwhelm this shamefastness; and to make this modest shamefastness mere clownishness. There is no man so Far from brave and Courtly behaviour,
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as a blusher: those that have shamefast affections, those that have a divine touch and tincture of holinesse in their face; there are none accounted so base as these.
as a blusher: those that have shamefast affections, those that have a divine touch and tincture of holiness in their face; there Are none accounted so base as these.
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And men, now, will prescribe certaine ages; how long men may be ashamed: and after that, they thinke it is a shame to bee ashamed. It is true, that it is a shame for a man to do that, which is shamefull; but never to be ashamed for it;
And men, now, will prescribe certain ages; how long men may be ashamed: and After that, they think it is a shame to be ashamed. It is true, that it is a shame for a man to do that, which is shameful; but never to be ashamed for it;
when wee hate that which hee hates; and when wee love that which he loves; when we would not have that in our selves, or in our friend, or in our company, which •od likes not of.
when we hate that which he hates; and when we love that which he loves; when we would not have that in our selves, or in our friend, or in our company, which •od likes not of.
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it is this that hath brought men from all their glory; and made them to fall (as bruit beasts ) into all manner of sinne, without shame or conscience. I speake this to your shame.
it is this that hath brought men from all their glory; and made them to fallen (as bruit beasts) into all manner of sin, without shame or conscience. I speak this to your shame.
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namely, when he is ashamed of himselfe, and his courses; and opens his wants, and confesseth his sinnes unto God; that he is not able to indure his wants:
namely, when he is ashamed of himself, and his courses; and Opens his Wants, and Confesses his Sins unto God; that he is not able to endure his Wants:
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There is another shame unto ruine: when men do that which is evill, and harden their foreheads; and have sinnowie and steely necks: such as are without feare or compunction. As the Lord speakes of his people, that they had made their faces of brasse, and their necks of steele.
There is Another shame unto ruin: when men do that which is evil, and harden their foreheads; and have sinnowie and steely necks: such as Are without Fear or compunction. As the Lord speaks of his people, that they had made their faces of brass, and their necks of steel.
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that we may have the knowledge of good and evill, shining in our consciences; that accordingly we may beare it in our countenance. For when a sinner is ashamed; he comes naked, and confesseth his fault before God and his brethren:
that we may have the knowledge of good and evil, shining in our Consciences; that accordingly we may bear it in our countenance. For when a sinner is ashamed; he comes naked, and Confesses his fault before God and his brothers:
1 COR. 15.35. But some man will say, how are the dead raised? with what kinde of bodies do they come? Foole, that which thou sowest is not made alive, except it dye.
1 COR. 15.35. But Some man will say, how Are the dead raised? with what kind of bodies do they come? Fool, that which thou sowest is not made alive, except it die.
THis is the question of an idle and ignorant man, to which the Apostle frames an answer, Foole, that which thou sowest, &c. Here begins that marvellous part of this Chapter. Which containes a plaine declaration of the rising of the dead, from naturall arguments.
THis is the question of an idle and ignorant man, to which the Apostle frames an answer, Fool, that which thou sowest, etc. Here begins that marvellous part of this Chapter. Which contains a plain declaration of the rising of the dead, from natural Arguments.
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This is that, which the Apostle declares throughout, to the end of the Chapter. And (as Austin saith) all the frame of nature doth make open proclamation of the certaintie of this doctrine; if we attend to the voyce of nature.
This is that, which the Apostle declares throughout, to the end of the Chapter. And (as Austin Says) all the frame of nature does make open proclamation of the certainty of this Doctrine; if we attend to the voice of nature.
For a man in his garden, may observe the certaintie of the Resurrection; in his field, in the hope of his harvest: he may see that God is able to do as much for his body, as he doth for those seeds that he commits to the ground. As S. Chrysostome saith well;
For a man in his garden, may observe the certainty of the Resurrection; in his field, in the hope of his harvest: he may see that God is able to do as much for his body, as he does for those seeds that he commits to the ground. As S. Chrysostom Says well;
All men sow seed, so God sowes bodies; and the Church-yards are called Gods acre, in some countries, because there is sowne that seed, that God preserves to eternall life;
All men sow seed, so God sows bodies; and the Churchyards Are called God's acre, in Some countries, Because there is sown that seed, that God preserves to Eternal life;
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And that he may do it with the more force, and emphasis, he brings it by way of prosopopeia: making a man to speak and move questions, and then to give himselfe the answer.
And that he may do it with the more force, and emphasis, he brings it by Way of Prosopopoeia: making a man to speak and move questions, and then to give himself the answer.
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either disgracing the doctrine of the Resurrection: or else being simple and ignorant; desiring to know what the truth of it were. And he moves two questions.
either disgracing the Doctrine of the Resurrection: or Else being simple and ignorant; desiring to know what the truth of it were. And he moves two questions.
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The other, touching the manner and qualitie of their bodies; if the dead should rise, how, with what bodies shall they come? To which questions, he returns a twofold answer.
The other, touching the manner and quality of their bodies; if the dead should rise, how, with what bodies shall they come? To which questions, he returns a twofold answer.
That now which thou doest to thy corne, will not God do to his corne? Are we not all the seeds of God? are we not all the corne of the Almighty? hath thy ground by thy diligence and culture, better abilitie,
That now which thou dost to thy corn, will not God do to his corn? are we not all the seeds of God? Are we not all the corn of the Almighty? hath thy ground by thy diligence and culture, better ability,
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The second answer is in the next words; concerning the manner, and qualitie of the bodies, when they are raised. As they shall come bodies, so they shall be bodies: but with certaine qualifications, otherwise qualified then they are now.
The second answer is in the next words; Concerning the manner, and quality of the bodies, when they Are raised. As they shall come bodies, so they shall be bodies: but with certain qualifications, otherwise qualified then they Are now.
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Foole. So that to move questions, is not alwayes a signe of wit, and great learning. Though questions may be moved in a sober manner, when men do it for satisfaction; but to multiply question upon question (to no purpose) this is grosse follie: and rather makes men giddie in their understandings, then gives them any instruction. Therefore he cals him foole.
Fool So that to move questions, is not always a Signen of wit, and great learning. Though questions may be moved in a Sobrium manner, when men do it for satisfaction; but to multiply question upon question (to no purpose) this is gross folly: and rather makes men giddy in their understandings, then gives them any instruction. Therefore he calls him fool.
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That which thou sowest. I will shew thee out of thine owne field, out of thy plot of ground; that this is not incredible: but that there shall be a resurrection. Why? because that which thou sowest must first dye, that it may live after.
That which thou sowest. I will show thee out of thine own field, out of thy plot of ground; that this is not incredible: but that there shall be a resurrection. Why? Because that which thou sowest must First die, that it may live After.
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For it is never quickened, untill the corne come to a very jellie; and be turned to nothing but corruption, and rottennesse, and putrefaction in the earth: and then it pleaseth God to raise it.
For it is never quickened, until the corn come to a very jelly; and be turned to nothing but corruption, and rottenness, and putrefaction in the earth: and then it Pleases God to raise it.
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Therefore as the corne in the ground first dyes, that after it may live: so Gods corne must dye, there must be a passage to a temporall death, that God may raise it thence, unto eternall life.
Therefore as the corn in the ground First dies, that After it may live: so God's corn must die, there must be a passage to a temporal death, that God may raise it thence, unto Eternal life.
the partie that moves the question. You must first note, that the Apostle will not lay the imputation upon the Corinthians; because he would not too much offend them.
the party that moves the question. You must First note, that the Apostle will not lay the imputation upon the Corinthians; Because he would not too much offend them.
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Hee doth not charge them, that they should be so long taught in the schoole of Christ; and yet be so little edified, as to move such idle questions as these.
He does not charge them, that they should be so long taught in the school of christ; and yet be so little edified, as to move such idle questions as these.
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And this (as Saint Chrysostome saith) teacheth us that we should not be personall or particular, in our reprehensions. When we are to deale with Gods people, in a publicke place;
And this (as Saint Chrysostom Says) Teaches us that we should not be personal or particular, in our reprehensions. When we Are to deal with God's people, in a public place;
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For by that meanes, they may be made incorrigible: but such things must be supposed, in the person of a stranger: there must be a kinde of compassing, a kinde of wheeling about; as we see Nathan did, when he came to David.
For by that means, they may be made incorrigible: but such things must be supposed, in the person of a stranger: there must be a kind of compassing, a kind of wheeling about; as we see Nathan did, when he Come to David.
Now what the minde of this man should be, that moves this question; whether he came with a minde to cavill, or whether hee came as one that would faine be instructed in the mysteries of Religion, as one that would faine understand this mystery to the full: this we cannot easily determine.
Now what the mind of this man should be, that moves this question; whither he Come with a mind to cavil, or whither he Come as one that would feign be instructed in the Mysteres of Religion, as one that would feign understand this mystery to the full: this we cannot Easily determine.
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If he came as one to cavill, then he was such one as the Sadduces, that came to Christ, Matth. 22. they inveyed against this point of our faith, the Resurrection; and they brought an argument against it, from a woman, that had seven husbands: and they aske him whose wife she should be in the resurrection,
If he Come as one to cavil, then he was such one as the Sadducees, that Come to christ, Matthew 22. they inveighed against this point of our faith, the Resurrection; and they brought an argument against it, from a woman, that had seven Husbands: and they ask him whose wife she should be in the resurrection,
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because they could not understand the glorious state of the Saints at the Resurrection. So the like wee have, Acts 17. when the Apostle comes to the Philosophers at Athens, and tels them of the doctrine of the Resurrection: they begin presently to laugh it out,
Because they could not understand the glorious state of the Saints At the Resurrection. So the like we have, Acts 17. when the Apostle comes to the Philosophers At Athens, and tells them of the Doctrine of the Resurrection: they begin presently to laugh it out,
As Saint Basil saith, to this day (saith he, and hee lived foure hundred yeares after Christ ) when I preach to the Grecians, the doctrine of the Resurrection, they cast forth a broad,
As Saint Basil Says, to this day (Says he, and he lived foure hundred Years After christ) when I preach to the Greeks, the Doctrine of the Resurrection, they cast forth a broad,
and loud laughter: because it seemes to them a matter altogether incredible. So that if the partie whom the Apostle supposeth here, came with the minde of a caviller; we must know that the world was never free from them.
and loud laughter: Because it seems to them a matter altogether incredible. So that if the party whom the Apostle Supposeth Here, Come with the mind of a caviller; we must know that the world was never free from them.
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But I rather follow the other; that they are the words of a man that was simple and ignorant; and would faine be instructed, and see how these things were.
But I rather follow the other; that they Are the words of a man that was simple and ignorant; and would feign be instructed, and see how these things were.
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that if it be possible, the manner it selfe may be declared. It is true, it is a dangerous thing to aske questions, where God hath set no resolution. Zacharie was stricken dumbe for asking how he could be the father of Iohn Baptist, because he and his wife were stricken in age.
that if it be possible, the manner it self may be declared. It is true, it is a dangerous thing to ask questions, where God hath Set no resolution. Zacharias was stricken dumb for asking how he could be the father of John Baptist, Because he and his wife were stricken in age.
And the Virgin Mary when the Angel Gabriel tels her shee should bee the mother of God, the Saviour of the world; she desires to know the manner: How can these things bee;
And the Virgae Marry when the Angel Gabriel tells her she should be the mother of God, the Saviour of the world; she Desires to know the manner: How can these things be;
seeing I know not a man? So that if men come with a conscience, that desires to know the truth, and come not in mockery, to disgrace the word of God, to cast mists on it, that so they may make it incredible to other people, as it is to themselves:
seeing I know not a man? So that if men come with a conscience, that Desires to know the truth, and come not in mockery, to disgrace the word of God, to cast mists on it, that so they may make it incredible to other people, as it is to themselves:
I say, if they come with humble mindes, it is lawfull to aske questions, even concerning the manner how these things shall be? For although the Apostle call him foole, for his labour,
I say, if they come with humble minds, it is lawful to ask questions, even Concerning the manner how these things shall be? For although the Apostle call him fool, for his labour,
yet the reason is not simplie, because he askes the question, but because he askes it with a kinde of doubting and distrust: because he thought it impossible, that it could not be;
yet the reason is not simply, Because he asks the question, but Because he asks it with a kind of doubting and distrust: Because he Thought it impossible, that it could not be;
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and therefore he askes in a kinde of gybing. As Sarah when the Angel tels her she should have a childe, shee laughs, and saith, How shall my lord and I fall to lust that are old? So jesting out that which was spoken.
and Therefore he asks in a kind of gibing. As Sarah when the Angel tells her she should have a child, she laughs, and Says, How shall my lord and I fallen to lust that Are old? So jesting out that which was spoken.
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Concerning the first. It hath alway beene the maine and principall project of the devill, so to blunder our faith in this point; as to make it to bee thought a meere dreame and fable: even the glorious Resurrection. And to that purpose, he hath heaped up a number of questions, one upon another;
Concerning the First. It hath always been the main and principal project of the Devil, so to blunder our faith in this point; as to make it to be Thought a mere dream and fable: even the glorious Resurrection. And to that purpose, he hath heaped up a number of questions, one upon Another;
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There is nothing that hath beene more loaded with questions, then this point. As how the dead shall rise? In what place they shall rise? where their randevouse shall be, where they shall all meete together? in what time they shall come? in what time of the world? in wh•t yeare of the world? how long this Resurrection sha•l be in the accomplishing? whether many dayes, or in one day, or in the twinckling of an eye as the Scripture speakes? to what purpose it shall be done? after what manner men shall live, when they are risen? In what sexe they shall rise? These,
There is nothing that hath been more loaded with questions, then this point. As how the dead shall rise? In what place they shall rise? where their randevouse shall be, where they shall all meet together? in what time they shall come? in what time of the world? in wh•t year of the world? how long this Resurrection sha•l be in the accomplishing? whither many days, or in one day, or in the twinkling of an eye as the Scripture speaks? to what purpose it shall be done? After what manner men shall live, when they Are risen? In what sex they shall rise? These,
and Sathan hath by this meanes entred into the understandings and consciences of many men, to make them either deny, or very deeply to doubt, whether these things shall be so or no.
and Sathan hath by this means entered into the understandings and Consciences of many men, to make them either deny, or very deeply to doubt, whither these things shall be so or no.
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For it is impossible for us (in any great measure) to know the things here, that are reserved for a better life. Those things that eye hath not seene, nor eare hath heard,
For it is impossible for us (in any great measure) to know the things Here, that Are reserved for a better life. Those things that eye hath not seen, nor ear hath herd,
and turnes foole when he looks into those things, that God would keepe secret; that he would never have us see, till we come to that life of vision: till we come to see face to face. It is enough, that the Lord hath said there shall be a life: but what kinde of life it shall bee,
and turns fool when he looks into those things, that God would keep secret; that he would never have us see, till we come to that life of vision: till we come to see face to face. It is enough, that the Lord hath said there shall be a life: but what kind of life it shall be,
Therefore, let us learne to extend this point, as in all other things, to come with modesty. For if men will still be moving of questions, and never make an end:
Therefore, let us Learn to extend this point, as in all other things, to come with modesty. For if men will still be moving of questions, and never make an end:
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As how is it possible that water should wash away sinne: That a tincture and touch of water should do this ▪ what is the grace that God conferres in Baptisme? whether it be an inherent thing in the soule? whether it be a habite that can be removed,
As how is it possible that water should wash away sin: That a tincture and touch of water should do this ▪ what is the grace that God confers in Baptism? whither it be an inherent thing in the soul? whither it be a habit that can be removed,
hee that became a sacrifice for mankinde, and was a sweet smelling savour unto God, for the sinne of man, he alone was able; and had power and authoritie to ordaine a Sacrament; and to blesse it, with all those gracious appendices, to make it a passage unto life, the seale of glory. And therefore he hath given us his Word; and we cannot seeke further.
he that became a sacrifice for mankind, and was a sweet smelling savour unto God, for the sin of man, he alone was able; and had power and Authority to ordain a Sacrament; and to bless it, with all those gracious Appendices, to make it a passage unto life, the seal of glory. And Therefore he hath given us his Word; and we cannot seek further.
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We know that a Prince can make a Knight of the Garter, by sending his George: though it bee a Prince in France, or in another Countrey, and he never saw the man, nor came neare him;
We know that a Prince can make a Knight of the Garter, by sending his George: though it be a Prince in France, or in Another Country, and he never saw the man, nor Come near him;
when he sends us these badges and symbols: even the two Sacraments, Baptisme and the Lords Supper. These are the seales and signes of our investing into this holy order; and we cannot miscarrie in our faith in this:
when he sends us these badges and symbols: even the two Sacraments, Baptism and the lords Supper. These Are the Seals and Signs of our investing into this holy order; and we cannot miscarry in our faith in this:
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we are sure these signes are never frustrate, but they put us into that honour, and they possesse us of that order, which our Prince hath sent unto us.
we Are sure these Signs Are never frustrate, but they put us into that honour, and they possess us of that order, which our Prince hath sent unto us.
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And as a Prince that sends a pardon to a malefactour; or that sends a letter of grace, and honour, and advancement: we know that those letters are still efficacious, and have their worke upon the person to whom they are sent.
And as a Prince that sends a pardon to a Malefactor; or that sends a Letter of grace, and honour, and advancement: we know that those letters Are still efficacious, and have their work upon the person to whom they Are sent.
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Much more is the letter of Baptisme powerfull, which is sent from God: which is turned from a letter, to a working instrument. It is not idle, and fruitlesse, but is alwayes working to eternall life: and it puts them into honour; that he that was a meane man before, is now advanced to high dignitie: it follows upon him, he is as sure of it in his person (by meanes of that letter and conveyance ) as men are of any possessions in the world.
Much more is the Letter of Baptism powerful, which is sent from God: which is turned from a Letter, to a working Instrument. It is not idle, and fruitless, but is always working to Eternal life: and it puts them into honour; that he that was a mean man before, is now advanced to high dignity: it follows upon him, he is as sure of it in his person (by means of that Letter and conveyance) as men Are of any possessions in the world.
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And for the conferring of grace, it is certaine, that by the prayers of the people, by the faith of the Church, and the faith of the parents, there is a measure of grace conferred in Baptisme too:
And for the conferring of grace, it is certain, that by the Prayers of the people, by the faith of the Church, and the faith of the Parents, there is a measure of grace conferred in Baptism too:
That is, those three Cardinall vertues, those three principall stems (faith, hope, and charitie) though they do not yet worke, and appeare in the childe (because it is weake, and must come to age first) yet as reason lyes hidde in the childe, for divers moneths (and perhaps for divers yeares,
That is, those three Cardinal Virtues, those three principal stems (faith, hope, and charity) though they do not yet work, and appear in the child (Because it is weak, and must come to age First) yet as reason lies hid in the child, for diverse months (and perhaps for diverse Years,
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before it shew it selfe by speech and conversing ) so these graces are actually, and really in the childe, although they do not worke till God give them their fulnesse, and growth, as the Lord hath appointed to every thing its owne time and operation. So much for the first question, that is, about the Resurrection in generall.
before it show it self by speech and conversing) so these graces Are actually, and really in the child, although they do not work till God give them their fullness, and growth, as the Lord hath appointed to every thing its own time and operation. So much for the First question, that is, about the Resurrection in general.
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and man? to know in what kinde of stature they shall rise in? what colour they shall have? what imployment they shall be ra sed for? whether a childe shall rise as a childe? whether an old man, shall r•se in his old age? whether crooked, and deformed men, shall rise crooked, and deformed ▪ whether a Prince, shall rise in the qualitie of a Prince? and a pr•vate man, as a private man? S ch fool•sh things, the weake minde of man doats upon:
and man? to know in what kind of stature they shall rise in? what colour they shall have? what employment they shall be ra said for? whither a child shall rise as a child? whither an old man, shall r•se in his old age? whither crooked, and deformed men, shall rise crooked, and deformed ▪ whither a Prince, shall rise in the quality of a Prince? and a pr•vate man, as a private man? S changed fool•sh things, the weak mind of man dotes upon:
It is an easier matter, to perswade a man of the substance of the thing, that there shall be a Resurrection; then to perswade him of the difference, and of the qualities of men at the Resurrection. What? sexes, againe;
It is an Easier matter, to persuade a man of the substance of the thing, that there shall be a Resurrection; then to persuade him of the difference, and of the qualities of men At the Resurrection. What? sexes, again;
male and female: and so as the Sadduces thought, man and w fe? and consequently, a new love, and concordance, and generation of the world? Thus the foolish heart of man conceives.
male and female: and so as the Sadducees Thought, man and w fe? and consequently, a new love, and concordance, and generation of the world? Thus the foolish heart of man conceives.
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but they are such as languish the soule: they are fearfull decayes, and defacings of the image of God. For (saith Saint Chrysostome ) such a desire of questioning, shall never be stayed any where;
but they Are such as languish the soul: they Are fearful decays, and defacings of the image of God. For (Says Faint Chrysostom) such a desire of questioning, shall never be stayed any where;
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Therefore the onely wisedome is, for men to betake them to principles, and fundamentall doctrines: which are the •nely things that God would have us to build on.
Therefore the only Wisdom is, for men to betake them to principles, and fundamental doctrines: which Are the •nely things that God would have us to built on.
how long the world was in grosse ignorance, in things that are created, in things that are obvious, and common to sence. We know by experience, that it is but the other day,
how long the world was in gross ignorance, in things that Are created, in things that Are obvious, and Common to sense. We know by experience, that it is but the other day,
that they are not found out but by the hand of God. So many golden mines in the earth that are undiscovered; so many precious things, that are not yet revealed. Much more must it needs be, in those holy secrets;
that they Are not found out but by the hand of God. So many golden mines in the earth that Are undiscovered; so many precious things, that Are not yet revealed. Much more must it needs be, in those holy secrets;
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those gracious things in heaven (in the glorious Court above) when the footstoole is so infinite and secret. As the Psalmist saith, his footsteps are not knowne. Saith Saint Austin well,
those gracious things in heaven (in the glorious Court above) when the footstool is so infinite and secret. As the Psalmist Says, his footsteps Are not known. Says Saint Austin well,
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If the steppes of his feet be not knowne, how then shall the counsels of his head be discovered? Therefore in these things, wee must settle our selves;
If the steps of his feet be not known, how then shall the Counsels of his head be discovered? Therefore in these things, we must settle our selves;
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and returne the foole upon our owne soules, when we meddle with these deepe and secret matters, wee know not a great number of things that are created: the hearbes that are under our feet;
and return the fool upon our own Souls, when we meddle with these deep and secret matters, we know not a great number of things that Are created: the herbs that Are under our feet;
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wee know not the qualities of them, nor their natures and operations; and shall we then mount up into heaven, to see what is done there before our time? The Lord will give it us in time,
we know not the qualities of them, nor their nature's and operations; and shall we then mount up into heaven, to see what is done there before our time? The Lord will give it us in time,
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We learne what to judge of all curious Divinitie and d•scourses: that it is rather a part of folly, then any shew and remonstrance of wisedome. And by this reason, a great number of Students and Scholars in this Land, spend their time meerly in folly. As the Apostle saith, It is science falsely so called: they studie and imploy themselves, that they may be madde with reason: that is, by following a kinde of sublime reason (as they thinke) they fall from reason, and loose themselves.
We Learn what to judge of all curious Divinity and d•scourses: that it is rather a part of folly, then any show and remonstrance of Wisdom. And by this reason, a great number of Students and Scholars in this Land, spend their time merely in folly. As the Apostle Says, It is science falsely so called: they study and employ themselves, that they may be mad with reason: that is, by following a kind of sublime reason (as they think) they fallen from reason, and lose themselves.
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Like the Philosopher, that so long conversed, about the mysterie of the Sunne, that at the last he made a question, whether ever there were a Sunne or no? he knew not whether the light came from the Sunne, or from any super-illuminating cause, or no.
Like the Philosopher, that so long conversed, about the mystery of the Sun, that At the last he made a question, whither ever there were a Sun or no? he knew not whither the Light Come from the Sun, or from any super-illuminating cause, or no.
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Lastly, in that he cals him foole or madde man; we see how lawfull and how necessary it is, sometimes to use the authoritie of the Spirit: to use the majestie of the Spirit in the Gospell; to call them fooles, that speake foolish things. And although Christ forbid us to do it, in our particular and private talke;
Lastly, in that he calls him fool or mad man; we see how lawful and how necessary it is, sometime to use the Authority of the Spirit: to use the majesty of the Spirit in the Gospel; to call them Fools, that speak foolish things. And although christ forbid us to do it, in our particular and private talk;
So that there is left in the Church, a power, and authority, which must be used when there is occasion, to draw the sword against contumacious rebels, which will not be reclaimed by other meanes.
So that there is left in the Church, a power, and Authority, which must be used when there is occasion, to draw the sword against contumacious rebels, which will not be reclaimed by other means.
As Saint Ambrose saith, the preacher of the Word must be like unto the Bee: he must have both a sting, and honey. And Saint Chrysostome upon this place, saith he, he gives him a sharpe tearme; but hee passeth by him quickly: hee gives him, indeed, a poore title, but yet it is a fit one.
As Saint Ambrose Says, the preacher of the Word must be like unto the be: he must have both a sting, and honey. And Saint Chrysostom upon this place, Says he, he gives him a sharp term; but he passes by him quickly: he gives him, indeed, a poor title, but yet it is a fit one.
The Lord of his great goodnesse, and mercie, hath made the possibilitie of his owne truth apparant unto us, in all the common actions of nature. What more usuall? what more ordinarie? what more necessarie, then the sowing of seed? Now the seeds man, if he do but mark what he doth, when he imployes himselfe;
The Lord of his great Goodness, and mercy, hath made the possibility of his own truth apparent unto us, in all the Common actions of nature. What more usual? what more ordinary? what more necessary, then the sowing of seed? Now the seeds man, if he do but mark what he does, when he employs himself;
he shall easily perceive that God teacheth him, out of his owne trade, what he is to thinke of this great mystery. To sow the corne in the ground, we know that to flesh, and bloud, and common sence, it is a meere losse of it:
he shall Easily perceive that God Teaches him, out of his own trade, what he is to think of this great mystery. To sow the corn in the ground, we know that to Flesh, and blood, and Common sense, it is a mere loss of it:
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Therefore, there are some men, that are celebrated as famous in the Poets, for inventing this, the casting of the seed into the ground: from whence people thought there was no returning.
Therefore, there Are Some men, that Are celebrated as famous in the Poets, for inventing this, the casting of the seed into the ground: from whence people Thought there was no returning.
So it is in this sowing of the body. In all judgement of flesh and bloud, when the body is put downe into the grave (into the coffin, into the earth ) it seemes to be gone for ever: and it goes from worse to worse, till it come to dust and ashes, the prime principles of our creation. We ought to compare therefore, these things together:
So it is in this sowing of the body. In all judgement of Flesh and blood, when the body is put down into the grave (into the coffin, into the earth) it seems to be gone for ever: and it Goes from Worse to Worse, till it come to dust and Ashes, the prime principles of our creation. We ought to compare Therefore, these things together:
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Therefore the mustard-seed (which is the least graine ) wh•n it comes up, it grows to be a great tree. For in these small things, God sets forth his power (oft times) more gloriously, then in greater matters. And the corne grows thus:
Therefore the Mustard seed (which is the least grain) wh•n it comes up, it grows to be a great tree. For in these small things, God sets forth his power (oft times) more gloriously, then in greater matters. And the corn grows thus:
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because it hath a double end For (as you know) it is made after a kinde of a long f•shion, with two ends: out of which co es the moysture, and juyce, which is the life and soule of the seed. For if those ends should be cut or bitten off, the seed could never rise againe.
Because it hath a double end For (as you know) it is made After a kind of a long f•shion, with two ends: out of which counterfeit es the moisture, and juice, which is the life and soul of the seed. For if those ends should be Cut or bitten off, the seed could never rise again.
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but yet he must make the argument from his field, to Gods field; from his hand, to Gods hand, from the blessing upon the corne, to the blessing upon the body: and then he shall see, that the argument will follow clearly.
but yet he must make the argument from his field, to God's field; from his hand, to God's hand, from the blessing upon the corn, to the blessing upon the body: and then he shall see, that the argument will follow clearly.
Is it possible that the Lord should have such a care and providence of a poore dead corne that fals into the earth; that hee should raise it againe, with a new colour, and in great abundance: and multiply it that it grows from one state to another:
Is it possible that the Lord should have such a care and providence of a poor dead corn that falls into the earth; that he should raise it again, with a new colour, and in great abundance: and multiply it that it grows from one state to Another:
from a blade, to an eare; and from thence, to full corne in the eare? Is it possible the Lord shall thus proportion and suite his power, to a graine of corne that fals into the ground; and will he neglect the temples of the holy Ghost? will he neglect the image of God? the body, upon which he hath drawne the lineaments of Christ; and for which he hath made a promise, that hee will conforme it unto his body? If God be carefull for the fowls of heaven, and for the lillies of the field; much more will hee be carefull for us, oh we of little faith:
from a blade, to an ear; and from thence, to full corn in the ear? Is it possible the Lord shall thus proportion and suit his power, to a grain of corn that falls into the ground; and will he neglect the Temples of the holy Ghost? will he neglect the image of God? the body, upon which he hath drawn the lineaments of christ; and for which he hath made a promise, that he will conform it unto his body? If God be careful for the fowls of heaven, and for the lilies of the field; much more will he be careful for us, o we of little faith:
that all the corne in the world doth not amount to that summe, as one of those bodies. For God gave the body of his Sonne, to redeeme the body of the meanest of his:
that all the corn in the world does not amount to that sum, as one of those bodies. For God gave the body of his Son, to Redeem the body of the Meanest of his:
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and shall we doubt, but that he that is so rich in glory, upon the weake dead body of the corne, will be much more glorious, and powerfull in raising up these roots of life againe? which though they seeme to bee dead, are breeding of immortality, by the power of him that is able by his mighty power, to subdue all things to himselfe.
and shall we doubt, but that he that is so rich in glory, upon the weak dead body of the corn, will be much more glorious, and powerful in raising up these roots of life again? which though they seem to be dead, Are breeding of immortality, by the power of him that is able by his mighty power, to subdue all things to himself.
Saint Chrysostome askes the question, saith he, why did not the Apostle rather runne to the same argument, that hee alledgeth to the Philippians? to the omnipotencie of God, rather then to take this argument: For when he treats there, with the Philosophers, Phil. 3. concerning this argument, he proves it from that maine point,
Saint Chrysostom asks the question, Says he, why did not the Apostle rather run to the same argument, that he allegeth to the Philippians? to the omnipotency of God, rather then to take this argument: For when he treats there, with the Philosophers, Philip 3. Concerning this argument, he Proves it from that main point,
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So when he speaks to the common people, to the multitude; hee teacheth the plough-man by a plough-man. A sower went forth to sowe seed, and some fell on the high way,
So when he speaks to the Common people, to the multitude; he Teaches the ploughman by a ploughman. A sour went forth to sow seed, and Some fell on the high Way,
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So Saint Paul, Act. 17. he teacheth the Athenians (which is a strange doctrine) by their owne idols, Ye men of Athens, I see ye are too much given to superstition, and idolatrie:
So Saint Paul, Act. 17. he Teaches the Athenians (which is a strange Doctrine) by their own Idols, You men of Athens, I see you Are too much given to Superstition, and idolatry:
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by the common lucre and gaine which was gotten among the Publicanes. And in S. Iohn Baptist, every man hath a lesson out of his owne trade: he said to the souldiers, do thus;
by the Common lucre and gain which was got among the Publicans. And in S. John Baptist, every man hath a Lesson out of his own trade: he said to the Soldiers, do thus;
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for therein, is the greatest power of perswasion. He that is conversant about the fire, in fire-works, and especially such as worke in glasse-houses: where if he cannot see a cleare picture of hell, he is a very sencelesse man,
for therein, is the greatest power of persuasion. He that is conversant about the fire, in fireworks, and especially such as work in glass-houses: where if he cannot see a clear picture of hell, he is a very senseless man,
He that is a Student, and doth not see in his books, and the difficulties of learning and remembring: if he do not see the infinite and admirable blessing of the Almighty, in saving his wits and memory; and in raising him from one degree of learning to another: hee understands nothing.
He that is a Student, and does not see in his books, and the difficulties of learning and remembering: if he do not see the infinite and admirable blessing of the Almighty, in Saving his wits and memory; and in raising him from one degree of learning to Another: he understands nothing.
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Let us therefore scorne no Art; nor thinke basely of any kinde of labour and good exercise: because there is matter of good doctrine lyeth, in the poorest profession that can be.
Let us Therefore scorn no Art; nor think basely of any kind of labour and good exercise: Because there is matter of good Doctrine lies, in the Poorest profession that can be.
Thou that propoundest this question, thou art not more simple then a plough-man: and I will prove it unto thee from thence, by the poorest labour in the earth;
Thou that propoundest this question, thou art not more simple then a ploughman: and I will prove it unto thee from thence, by the Poorest labour in the earth;
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for the man that tils the ground, he is of lesse account, then an Artizan: yet even the very plough-man shall prove and make good, that this doctrine that I teach, is probable, and possible. And why? because That which thou sowest, is first dead:
for the man that tils the ground, he is of less account, then an Artisan: yet even the very ploughman shall prove and make good, that this Doctrine that I teach, is probable, and possible. And why? Because That which thou sowest, is First dead:
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Concerning the dying of the corne, the Philosophers make a distinction: because they knew not this doctrine of the Resurrection. They thought when the habite was gone,
Concerning the dying of the corn, the Philosophers make a distinction: Because they knew not this Doctrine of the Resurrection. They Thought when the habit was gone,
But the Scripture tels us, that it is dead: that is, it is dead to us, which are the judges of life and death. For who can tell what is dead, and what is alive in the creature; but he that is Lord of the creature? Therefore,
But the Scripture tells us, that it is dead: that is, it is dead to us, which Are the judges of life and death. For who can tell what is dead, and what is alive in the creature; but he that is Lord of the creature? Therefore,
because the corne of God, which is farre better then the common corne; it dyes; the bodies of men are truly dead: yea the body of that wheat corne, the Sonne of God himselfe, was dead.
Because the corn of God, which is Far better then the Common corn; it dies; the bodies of men Are truly dead: yea the body of that wheat corn, the Son of God himself, was dead.
the Sonne of God dyed; according to that part of his humane nature, which was mortall. Therefore hee compares himselfe to a wheat corne: to shew the great and sweet convenience betweene him which is the head, and we that are his members; how it is figured in these parcels of nature. First, the Lord hath made the corne of the earth, to feed man;
the Son of God died; according to that part of his humane nature, which was Mortal. Therefore he compares himself to a wheat corn: to show the great and sweet convenience between him which is the head, and we that Are his members; how it is figured in these parcels of nature. First, the Lord hath made the corn of the earth, to feed man;
and hath given a gracious abundance unto it, that it comes forth in a goodly beautie, and with strange varietie. And then he teacheth us, that the bodies of men shall rise so too;
and hath given a gracious abundance unto it, that it comes forth in a goodly beauty, and with strange variety. And then he Teaches us, that the bodies of men shall rise so too;
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which are much more deare then corne. And lastly, he hath given us a patterne in his owne body, being cast into the earth; which else should have remained single: but being once interred, and rising againe, brings forth abundance of fruit.
which Are much more deer then corn. And lastly, he hath given us a pattern in his own body, being cast into the earth; which Else should have remained single: but being once interred, and rising again, brings forth abundance of fruit.
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This we may see in the bread of this life; and in the bread of heaven, how they both worke to give us an assurance of the Resurrection. The bread of this life, is corne; the bread of heaven, is Christ: he is the Mannah that came downe from heaven: and these breads (the bread of the body, and the bread of the soule ) make up the conclusion as a certaine thing;
This we may see in the bred of this life; and in the bred of heaven, how they both work to give us an assurance of the Resurrection. The bred of this life, is corn; the bred of heaven, is christ: he is the Manna that Come down from heaven: and these breads (the bred of the body, and the bred of the soul) make up the conclusion as a certain thing;
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The body of man, is nourished with the one; and the soule of man, with the other. Therefore the substance of the man must rise, because the bodily bread riseth; and the spirituall bread riseth; and we feed of them;
The body of man, is nourished with the one; and the soul of man, with the other. Therefore the substance of the man must rise, Because the bodily bred Riseth; and the spiritual bred Riseth; and we feed of them;
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Therefore he saith, It is quickened. It signifieth a passion or suffering, and to be wrought upon, from a higher cause. It is quickened, it is enlivened from a higher superior power. So that the growing of the corne, is not meerly from the influence of the Sunne, or of the Moone: no nor from the goodnesse of the soyle, nor from the diligence of the husbandman; nor from any naturall inherent qualitie: but God gives it a body; God gives it life. And if his eye of providence be so watchfull, in these particular cases; in things of this small qualitie: much more will he be watchfull, in that great worke, wherein he hath bound himselfe by a promise; and if that be too little, he hath sworne it;
Therefore he Says, It is quickened. It signifies a passion or suffering, and to be wrought upon, from a higher cause. It is quickened, it is enlivened from a higher superior power. So that the growing of the corn, is not merely from the influence of the Sun, or of the Moon: not nor from the Goodness of the soil, nor from the diligence of the husbandman; nor from any natural inherent quality: but God gives it a body; God gives it life. And if his eye of providence be so watchful, in these particular cases; in things of this small quality: much more will he be watchful, in that great work, wherein he hath bound himself by a promise; and if that be too little, he hath sworn it;
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except it first bee dead, it cannot be alive: so that dying is the necessary reason of living. It is a condition absolute: if wee must live, we must of necessity dye first.
except it First be dead, it cannot be alive: so that dying is the necessary reason of living. It is a condition absolute: if we must live, we must of necessity die First.
This must teach us, that there is no exemption and priviledge from death: if we look to be of their number, that shall come to life. Men cannot possibly be clad over this body, with glory: this body is not capable of the garment of glory, except either it be brought to a change, as they shall be that live at the comming of Christ: or else it dye, and be raised againe:
This must teach us, that there is no exemption and privilege from death: if we look to be of their number, that shall come to life. Men cannot possibly be clad over this body, with glory: this body is not capable of the garment of glory, except either it be brought to a change, as they shall be that live At the coming of christ: or Else it die, and be raised again:
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Because the corne dyes, therefore it lives: and the reason that it lives, is because it first dyes. There is no hope of recoverie of life, except first there bee a passage through death. Hence we have exceeding comfort, against the sorrows of death. Those things that seeme to argue cleane contrary against us, they make most for us.
Because the corn dies, Therefore it lives: and the reason that it lives, is Because it First dies. There is no hope of recovery of life, except First there be a passage through death. Hence we have exceeding Comfort, against the sorrows of death. Those things that seem to argue clean contrary against us, they make most for us.
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For because there be such unlikelihoods of the Resurrection, therefore we shall rise: because we shall be dead, therefore we shall be alive: because we shall be closed within the grave as in a prison, therefore we shall be inlarged: because we are brought to dust and ashes, therefore we shall bee brought to glory, and to a heavenly condition: because wee are brought to stinke and putrefaction, therefore we shall come to be a sweet smelling savour unto God:
For Because there be such unlikelihoods of the Resurrection, Therefore we shall rise: Because we shall be dead, Therefore we shall be alive: Because we shall be closed within the grave as in a prison, Therefore we shall be enlarged: Because we Are brought to dust and Ashes, Therefore we shall be brought to glory, and to a heavenly condition: Because we Are brought to stink and putrefaction, Therefore we shall come to be a sweet smelling savour unto God:
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because the corne is brought unto a jelly, therefore it comes to be a goodly blade to an eare; and to bring forth in some thirty, in some sixty, in some an hundred fold, according to the mighty working of God.
Because the corn is brought unto a jelly, Therefore it comes to be a goodly blade to an ear; and to bring forth in Some thirty, in Some sixty, in Some an hundred fold, according to the mighty working of God.
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So likewise, it serves in the troubles and miseries of this life, which are the presages and fore-runners of this death. For the heavier the hand of God is in any sort upon a man, the more occasion is given him, to worke himselfe to a certaintie of Gods favour. Because thefore the Saints of God groane, and labour, and travaile under pressures, and burthens; therefore they shall have a certaine redemption, and a speedie and glorious deliverance. For as the Apostle saith, we are not onely content to suffer persecution, and affliction; but we rejoyce in them.
So likewise, it serves in the Troubles and misery's of this life, which Are the presages and forerunners of this death. For the Heavier the hand of God is in any sort upon a man, the more occasion is given him, to work himself to a certainty of God's favour. Because Therefore the Saints of God groan, and labour, and travail under pressures, and burdens; Therefore they shall have a certain redemption, and a speedy and glorious deliverance. For as the Apostle Says, we Are not only content to suffer persecution, and affliction; but we rejoice in them.
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This is the sweet blessing of God Almighty; because the corne dyeth first, therefore it shall live: because the body is brought to basenesse, and tearmes of putrefaction; therefore the voyce of God shall raise it.
This is the sweet blessing of God Almighty; Because the corn Dies First, Therefore it shall live: Because the body is brought to baseness, and terms of putrefaction; Therefore the voice of God shall raise it.
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I Am sorrie that I shall trouble you with this inarticulate voyce, this poore creaking sound especially in this great audience, and in regard of this weightie argument. And chiefly it grieves me,
I Am sorry that I shall trouble you with this inarticulate voice, this poor creaking found especially in this great audience, and in regard of this weighty argument. And chiefly it grieves me,
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because I would faine have spoken a word, in the furtherance and helping forward of the suite for Ierusalem, and for the priesthood in Golgotha. It is certaine, there is no Christian man that can seriously remember the state of Ierusalem; without teares, and much compassion:
Because I would feign have spoken a word, in the furtherance and helping forward of the suit for Ierusalem, and for the priesthood in Golgotha. It is certain, there is no Christian man that can seriously Remember the state of Ierusalem; without tears, and much compassion:
and at Rome there was kept Saint Peters chaire, and Saint Pauls chaire, saith Saint Chrysostome. If I had health and opportunitie, to go from my charge at Antioch; I would travell by sea and land, to view those noble Reliques, of Saint Peter, and Saint Paul: I would fall downe before them;
and At Room there was kept Saint Peter's chair, and Saint Paul's chair, Says Saint Chrysostom. If I had health and opportunity, to go from my charge At Antioch; I would travel by sea and land, to view those noble Relics, of Saint Peter, and Saint Paul: I would fallen down before them;
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I would embrace them, I would kisse those holy chaires. Thus was Saint Chrysostome wrapped in the consideration of the poore chaires of the two Apostles, Saint Peter, and Saint Paul. Now if the chaires of Saint Peter, and Saint Paul were thus amiable, as to draw a man above a thousand miles out of his owne countrey;
I would embrace them, I would kiss those holy chairs. Thus was Saint Chrysostom wrapped in the consideration of the poor chairs of the two Apostles, Faint Peter, and Saint Paul. Now if the chairs of Saint Peter, and Saint Paul were thus amiable, as to draw a man above a thousand miles out of his own country;
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It may be thought, now, to be superstition: for we are growne now so farre from all sensible and visible things, we are growne so spirituall; that we account any outward apparant glory, a part of superstition. But certainly, those Christians that lived long before us;
It may be Thought, now, to be Superstition: for we Are grown now so Far from all sensible and visible things, we Are grown so spiritual; that we account any outward apparent glory, a part of Superstition. But Certainly, those Christians that lived long before us;
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many thousand great Princes and Nobles (the worthies of the world) if they were alive at this day, to see what great thraldome and slavery that noble place is brought unto:
many thousand great Princes and Nobles (the worthies of the world) if they were alive At this day, to see what great thraldom and slavery that noble place is brought unto:
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the very name Ierusalem is enough, to draw an understanding Christian to some mercie. For the Lord hath drowned it in his deepe anger; and hath made it a hissing unto all Nations,
the very name Ierusalem is enough, to draw an understanding Christian to Some mercy. For the Lord hath drowned it in his deep anger; and hath made it a hissing unto all nations,
I cannot tell, whether it shall be by a worldly transplantation, but I am sure it shall be by the apparition of the Sonne of God, when he shall come to judgement. Therefore, as Saint Paul desires them for the Saints of Ierusalem; so the very love of the place, ought to raise up an affection in all those, that look for Christs appearing in that noble valley; where the persons of men must be doomed in the day of the Lord. I leave it to your Christian consideration, and presse it no further.
I cannot tell, whither it shall be by a worldly transplantation, but I am sure it shall be by the apparition of the Son of God, when he shall come to judgement. Therefore, as Saint Paul Desires them for the Saints of Ierusalem; so the very love of the place, ought to raise up an affection in all those, that look for Christ appearing in that noble valley; where the Persons of men must be doomed in the day of the Lord. I leave it to your Christian consideration, and press it no further.
The Text read unto you, is the Answer to the second question made before, in the person of an unskilfull man: which was either one that was a caviller, or else one that was a learner; and would gladly be resolved in that particular, and therefore he askes, With what kinde of bodies men should rise? Whereunto the Apostle now answereth: retaining his former similitude taken from corne, and things that grow upon the earth.
The Text read unto you, is the Answer to the second question made before, in the person of an unskilful man: which was either one that was a caviller, or Else one that was a learner; and would gladly be resolved in that particular, and Therefore he asks, With what kind of bodies men should rise? Whereunto the Apostle now Answers: retaining his former similitude taken from corn, and things that grow upon the earth.
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As there is infinite difference betweene a small kernell, and a great tree; as there is infinite difference betweene a small corne, and a goodly stemme or stalke of corne: or (perhaps) two or three upon one root; as there is great difference in these;
As there is infinite difference between a small kernel, and a great tree; as there is infinite difference between a small corn, and a goodly stem or stalk of corn: or (perhaps) two or three upon one root; as there is great difference in these;
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so there shall be betweene our bodies now, and at the Resurrection. As Tertullian saith, they shall be changed, not by abolition, and destruction, to come to nothing:
so there shall be between our bodies now, and At the Resurrection. As Tertullian Says, they shall be changed, not by abolition, and destruction, to come to nothing:
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not by substitution, but by ampliation, by inlarging, by being made greater, and more glorious. And saith Saint Chrysostome, they shall be made more brightsome, and faire, more excellent, and perfect in every kinde of perfection. Origen had this for one of his grosse heresies, for which he is said to deny the Resurrection: notwithstanding hee denyed it not;
not by substitution, but by ampliation, by enlarging, by being made greater, and more glorious. And Says Saint Chrysostom, they shall be made more brightsome, and fair, more excellent, and perfect in every kind of perfection. Origen had this for one of his gross heresies, for which he is said to deny the Resurrection: notwithstanding he denied it not;
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but he had a conceit, that the bodies of men and women should rise; and then after that they should dye againe: and another Resurrection should come after that; and another after that:
but he had a conceit, that the bodies of men and women should rise; and then After that they should die again: and Another Resurrection should come After that; and Another After that:
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But the truth is, by the doctrine of the Scriptures, and of the Apostles, that the Resurrection shall make our bodies nothing lesser; but greater: and it is certaine, that the stature and proportion of those that shall be raised to glory in the life to come: shall bee infinitely more great, then that which they have now, they shall be like gyants in respect of grassehoppers: according to their speech, that went to spie out the land of Promise. We see now in this small stature that we have in this world, what a goodly sight it is to see a tall proper man: they be as it were the gyants of the earth, the glory of the world:
But the truth is, by the Doctrine of the Scriptures, and of the Apostles, that the Resurrection shall make our bodies nothing lesser; but greater: and it is certain, that the stature and proportion of those that shall be raised to glory in the life to come: shall be infinitely more great, then that which they have now, they shall be like Giants in respect of grasshoppers: according to their speech, that went to spy out the land of Promise. We see now in this small stature that we have in this world, what a goodly sighed it is to see a tall proper man: they be as it were the Giants of the earth, the glory of the world:
they be the chiefe copies of Gods great and wondrous power, and there is that state and majestie in their bodies, which is not to be found in the persons of little men.
they be the chief copies of God's great and wondrous power, and there is that state and majesty in their bodies, which is not to be found in the Persons of little men.
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Therefore, the glory of manhood consists now, in a strait, and tall procerity, in a goodly proportion of limbes, and bignesse of body. In which regard Saul was commended, that hee was higher then all the people by the head and shoulders.
Therefore, the glory of manhood consists now, in a strait, and tall procerity, in a goodly proportion of limbs, and bigness of body. In which regard Saul was commended, that he was higher then all the people by the head and shoulders.
he will bring all his Saints to a goodly bignesse, to a comely tallnesse, and proportion; as a little corne of wheat, brings a goodly tall and beautifull eare of corne, out of a small graine that is cast into the ground.
he will bring all his Saints to a goodly bigness, to a comely tallness, and proportion; as a little corn of wheat, brings a goodly tall and beautiful ear of corn, out of a small grain that is cast into the ground.
as if the body should grow lesse and lesse; till it come to nothing; but there shall bee a great ampliation: the Lord extending and driving out the body, drawing it to the full lineaments, and to the perfect length. So the Apostles similitude inferres, against Origen; and those that maintained his opinion.
as if the body should grow less and less; till it come to nothing; but there shall be a great ampliation: the Lord extending and driving out the body, drawing it to the full lineaments, and to the perfect length. So the Apostles similitude infers, against Origen; and those that maintained his opinion.
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Now these things are very plaine, in the open experience of nature, but because we see not the things signified by them, which we are to beleeve; therefore they are held to flesh and bloud incredible: to a man that is not acquainted with the field, that is not seene and experimented in this kinde: he would think it impossible that out of such a poore principle as a graine of corne, there should come such a deale of grace and beauty, as that verdure of colour: and such a flower and leafe of grasse, as the flagge of it:
Now these things Are very plain, in the open experience of nature, but Because we see not the things signified by them, which we Are to believe; Therefore they Are held to Flesh and blood incredible: to a man that is not acquainted with the field, that is not seen and experimented in this kind: he would think it impossible that out of such a poor principle as a grain of corn, there should come such a deal of grace and beauty, as that verdure of colour: and such a flower and leaf of grass, as the flag of it:
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We should thinke these things meerly impossible, but that common use, and experience makes us cease to wonder. And if we could see that which is spirituall, as we do this that is outward; we should as well be induced to subscribe, and consent to it.
We should think these things merely impossible, but that Common use, and experience makes us cease to wonder. And if we could see that which is spiritual, as we do this that is outward; we should as well be induced to subscribe, and consent to it.
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But in the outward thing in the world, we see the sowing, and the mowing: we see the sowing, and the reaping; the seed time, and the harvest: Therefore by much experience, we are taught to beleeve it without doubting. But for that which is spirituall (for the Resurrection ) we see onely the time of sowing; but wee cannot live to see the time of mowing in this world.
But in the outward thing in the world, we see the sowing, and the mowing: we see the sowing, and the reaping; the seed time, and the harvest: Therefore by much experience, we Are taught to believe it without doubting. But for that which is spiritual (for the Resurrection) we see only the time of sowing; but we cannot live to see the time of mowing in this world.
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yet it pleaseth God to bring as it were the dew of heaven upon them, to raise them from their graves unto the harvest. Then that truth which we now beleeve, shall appeare as plainly;
yet it Pleases God to bring as it were the due of heaven upon them, to raise them from their graves unto the harvest. Then that truth which we now believe, shall appear as plainly;
The thing which the Apostle would teach us here, I will but summarily touch at (because all this sp•ech except it were better uttered; is meerly unprofitable, and unpleasant also) I will therefore cut off all superfluity: and onely touch that which is meerly necessary, and elementarily pointed at.
The thing which the Apostle would teach us Here, I will but summarily touch At (Because all this sp•ech except it were better uttered; is merely unprofitable, and unpleasant also) I will Therefore Cut off all superfluity: and only touch that which is merely necessary, and elementarily pointed At.
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as being a parabolicall doctrine, from a similitude, and therefore he rests not in the outward letter, but referres and reduceth us to the purpose and intent of it:
as being a parabolical Doctrine, from a similitude, and Therefore he rests not in the outward Letter, but refers and reduceth us to the purpose and intent of it:
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The same body in essence and substance: but so changed, and bettered, and altered, that a man would thinke it were impossible to bring out of such a foundation, such a kinde of conclusion.
The same body in essence and substance: but so changed, and bettered, and altered, that a man would think it were impossible to bring out of such a Foundation, such a kind of conclusion.
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although there bee many changes and differences, yet it comes to it selfe againe, to that it was before; and it runnes (as it were) in a kinde of a circle: he gives it its owne body.
although there be many changes and differences, yet it comes to it self again, to that it was before; and it runs (as it were) in a kind of a circle: he gives it its own body.
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And the way, and manner, and reason of all this, is, As he pleaseth. For he doth whatsoever it pleaseth him, in all the works of nature, and in all the works of grace.
And the Way, and manner, and reason of all this, is, As he Pleases. For he does whatsoever it Pleases him, in all the works of nature, and in all the works of grace.
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Which wee know to be true: for hee soweth neither an eare; nor hee soweth not a flagge; neither soweth he a hawne, nor a straw; nor a knot in the straw; hee soweth none of these;
Which we know to be true: for he Soweth neither an ear; nor he Soweth not a flag; neither Soweth he a hawne, nor a straw; nor a knot in the straw; he Soweth none of these;
yet notwithstanding hee soweth that which hath all these in it potentially; in the power of it (by the blessing of God ) it is able to bring forth all these. This is the wondrous act of Gods hand, that out of a blacke beane, or out of a browne corne of wheat; that the Lord should bring a new flower, a greene livery, the next Spring: and that he should give it such a dew in the earth, that it should come with such leaves and flagges about it:
yet notwithstanding he Soweth that which hath all these in it potentially; in the power of it (by the blessing of God) it is able to bring forth all these. This is the wondrous act of God's hand, that out of a black bean, or out of a brown corn of wheat; that the Lord should bring a new flower, a green livery, the next Spring: and that he should give it such a due in the earth, that it should come with such leaves and flags about it:
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so that still there remaines a profit, out of that poore dry thing, that seemed unsufficient to affoord any moysture. This is the wondrous hand of God.
so that still there remains a profit, out of that poor dry thing, that seemed unsufficient to afford any moisture. This is the wondrous hand of God.
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And it teacheth us, that it hath pleased him to hide for his chosen children, such treasures of heavenly furniture; and such possibility of bringing forth rare abundance; that although the hunger-bitten beast of death, or sicknesse, or affliction, or trouble, or persecution, in the world;
And it Teaches us, that it hath pleased him to hide for his chosen children, such treasures of heavenly furniture; and such possibility of bringing forth rare abundance; that although the hunger-bitten beast of death, or sickness, or affliction, or trouble, or persecution, in the world;
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According to the conceit of the Greeke Poet, of the goat that was eating and gnawing the vine: hee brings in the vine thus speaking to the goat: Although thou eat me to the root,
According to the conceit of the Greek Poet, of the goat that was eating and gnawing the vine: he brings in the vine thus speaking to the goat: Although thou eat me to the root,
This is that glorious worke of the Lord which he cals corpus futurum the body that shall be: which the Lord shall bring from divers changes. As from putrifying in the earth, to sprout and to take root downward: & then to shoot upward.
This is that glorious work of the Lord which he calls corpus Future the body that shall be: which the Lord shall bring from diverse changes. As from Putrifying in the earth, to sprout and to take root downward: & then to shoot upward.
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For so the Lord guides the thing, as the blessed Prophet Isaiah saith, Isa. 28. the Lord gives the plough-man wisedome in his heart, to do these things;
For so the Lord guides the thing, as the blessed Prophet Isaiah Says, Isaiah 28. the Lord gives the ploughman Wisdom in his heart, to do these things;
that first it takes root downward, and layes a foundation: and as Saint Chrysostome saith, looke what the foundation is in houses which men build, the same is the root in vegetable things, that grow upon the earth:
that First it Takes root downward, and lays a Foundation: and as Saint Chrysostom Says, look what the Foundation is in houses which men built, the same is the root in vegetable things, that grow upon the earth:
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So it is in the corne: it hath an extensive varietie, a great number of little branches, and roots, that stretch themselves in the earth, to make it firme, and solid beneath;
So it is in the corn: it hath an extensive variety, a great number of little branches, and roots, that stretch themselves in the earth, to make it firm, and solid beneath;
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And that grasse is soone after covered with such a deale of grassie substance of flagges and leaves, and in the middest of that flaggie part, there ariseth that that must be the care: the choise of all, which God builds up by a strange Art,
And that grass is soon After covered with such a deal of grassy substance of flags and leaves, and in the midst of that flaggy part, there arises that that must be the care: the choice of all, which God builds up by a strange Art,
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and makes it consist (because it is to rise to some height) of certaine knots; that every knot may be as it were a post or pillar to support the eare of corne: and therefore as they bee nearer the earth,
and makes it consist (Because it is to rise to Some height) of certain knots; that every knot may be as it were a post or pillar to support the ear of corn: and Therefore as they be nearer the earth,
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There is no usury in the world, no interest in the earth, comparable to that that comes of the earth. Though mens gaines (oft times) be cruel, and bloudy: yet notwithstanding it never makes such a noble in come as this, that a man should finde an hundred for one. For so wee reade in the Scriptures, of Isaac, that the Lord gave him in one yeare an hundred fold, he received an hundred for one, that he sowed that yeare;
There is no Usury in the world, no Interest in the earth, comparable to that that comes of the earth. Though men's gains (oft times) be cruel, and bloody: yet notwithstanding it never makes such a noble in come as this, that a man should find an hundred for one. For so we read in the Scriptures, of Isaac, that the Lord gave him in one year an hundred fold, he received an hundred for one, that he sowed that year;
For it is to no purpose for us to stand in the straw of the similitude; but wee must rise up to the corne; to the thing that is purposed: the doctrine of the Resurrection. The best man in the world,
For it is to no purpose for us to stand in the straw of the similitude; but we must rise up to the corn; to the thing that is purposed: the Doctrine of the Resurrection. The best man in the world,
It was indewed as the highest topped corne in the field of God; with riches, with honour, with strength, and beauty, and wisedome: and moreover, with spirituall graces.
It was endued as the highest topped corn in the field of God; with riches, with honour, with strength, and beauty, and Wisdom: and moreover, with spiritual graces.
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But what are all these, when a man must come to lye downe in the grave? when he must be cast into the furrows of the earth? when all these flowers and feathers must be plucked off? then he must forget his owne honour, he must depose,
But what Are all these, when a man must come to lie down in the grave? when he must be cast into the furrows of the earth? when all these flowers and Feathers must be plucked off? then he must forget his own honour, he must depose,
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not the spirit, but the body. This is the great mercie, and blessing of God; that although the body be never so naked, yet the promise of the Resurrection is made unto that.
not the Spirit, but the body. This is the great mercy, and blessing of God; that although the body be never so naked, yet the promise of the Resurrection is made unto that.
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For the spirit needs no Resurrection, the spirit cannot rise: for it never falleth. And as Saint Chrysostome saith, the Resurrection must be, of that which fals but the spirit never fell otherwise then by sinne:
For the Spirit needs no Resurrection, the Spirit cannot rise: for it never falls. And as Saint Chrysostom Says, the Resurrection must be, of that which falls but the Spirit never fell otherwise then by sin:
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but he cals it the resurrection of the body: and he shews that this comfort the body hath, that although it be never so poore, and never so bare, though it bee cast into the furrows of the earth, never so forlorne, and forsaken, and be stripped of all the glorious weedes that it had before:
but he calls it the resurrection of the body: and he shows that this Comfort the body hath, that although it be never so poor, and never so bore, though it be cast into the furrows of the earth, never so forlorn, and forsaken, and be stripped of all the glorious weeds that it had before:
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Where first the Apostle would reduce the glory of all the action of this creation, to God: all the operation in this great worke, it is of God. And to make us to settle onely in that, he useth a phrase, that is most sweet and gentle: when he saith, God gives it a body.
Where First the Apostle would reduce the glory of all the actium of this creation, to God: all the operation in this great work, it is of God. And to make us to settle only in that, he uses a phrase, that is most sweet and gentle: when he Says, God gives it a body.
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He doth not say, God creates, and makes it a body, for those are works of labour: we understand and conceive alwayes by those works, something that is painfull, and hard to be gotten.
He does not say, God creates, and makes it a body, for those Are works of labour: we understand and conceive always by those works, something that is painful, and hard to be got.
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as a matter of great difficultie. Therefore he tooke sixe dayes to make the world in, to raise our intentions to understand the greatnesse of the worke,
as a matter of great difficulty. Therefore he took sixe days to make the world in, to raise our intentions to understand the greatness of the work,
But (I say) those words when they are used in Scripture, they are spoken still in the sence, and notion of labour. But the word giving, is alway taken in another sence; as a matter of facilitie, and easinesse: to shew both the quicknesse, and facilitie, and also the goodnesse of the giver. So in this, that hee saith that God gives it a body, he shews, that it is a customarie thing,
But (I say) those words when they Are used in Scripture, they Are spoken still in the sense, and notion of labour. But the word giving, is always taken in Another sense; as a matter of facility, and easiness: to show both the quickness, and facility, and also the Goodness of the giver. So in this, that he Says that God gives it a body, he shows, that it is a customary thing,
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therefore they must be used to the honour of God, which is the donour. Our bread, and food, and all the parts of our maintenance, as they spring and issue from him, so they should be returned to him with a retribution of thankfulnesse, and a gracious conversation.
Therefore they must be used to the honour of God, which is the Donor. Our bred, and food, and all the parts of our maintenance, as they spring and issue from him, so they should be returned to him with a retribution of thankfulness, and a gracious Conversation.
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For there were certaine Heretiques, that said there was one body, that fel, and another body, that rose: that there was one body, that rotted, and corrupted in the grave: and instead of that, God gave another body. And so there was a kinde of mutation or substitution: to let one body dye, but another to be raised out of the ashes:
For there were certain Heretics, that said there was one body, that fell, and Another body, that rose: that there was one body, that rotted, and corrupted in the grave: and instead of that, God gave Another body. And so there was a kind of mutation or substitution: to let one body die, but Another to be raised out of the Ashes:
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as the Phoenix is said to rise out of the ashes of her mother. But it is not so, saith the Apostle. There is no substitution; there is onely (by the blessing of God ) a restitution of the same thing,
as the Phoenix is said to rise out of the Ashes of her mother. But it is not so, Says the Apostle. There is no substitution; there is only (by the blessing of God) a restitution of the same thing,
There is not one body that dyes, and another body that is raised: for then there could be no resurrection; For what kinde of victory can this be said to be, over death; if the same thing that was foyled and conquered, be not conquerour againe, by the powerfull hand of God? Therefore Christ is so carefull to prove this point unto us;
There is not one body that dies, and Another body that is raised: for then there could be no resurrection; For what kind of victory can this be said to be, over death; if the same thing that was foiled and conquered, be not conqueror again, by the powerful hand of God? Therefore christ is so careful to prove this point unto us;
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that it was the same body of Christ that rose, that suffered upon the crosse: hee was so carefull (I say) that wee should know this, that he ordained it so;
that it was the same body of christ that rose, that suffered upon the cross: he was so careful (I say) that we should know this, that he ordained it so;
that Thomas should be so distrustfull, that he should gage his wounds, and finde the print of the nayles: that he might looke on them, that he might touch them, and handle them:
that Thomas should be so distrustful, that he should gage his wounds, and find the print of the nails: that he might look on them, that he might touch them, and handle them:
that he might see that it was the same identicall body, that he had before he went to the grave. For he foresaw, that there would such a doctrine of devils arise, in the latter end of the world:
that he might see that it was the same Identical body, that he had before he went to the grave. For he foresaw, that there would such a Doctrine of Devils arise, in the latter end of the world:
to say that Christ both in his body personall, and in his body mysticall, that there was a mutation of bodies, that one body should dye, and another rise in the place of it.
to say that christ both in his body personal, and in his body mystical, that there was a mutation of bodies, that one body should die, and Another rise in the place of it.
that wheat will turne to barley, and barley to oates: the better corne, will turne to worser; by reason of the badnesse, and hungrinesse of the ground: or by reason of the weaknesse of the seed, or the unseasonablenesse of the times: or the indiligence of the husbandman. These things oft times cause these mutations. But in this seed (our bodies ) it is impossible:
that wheat will turn to Barley, and Barley to oats: the better corn, will turn to Worse; by reason of the badness, and hungriness of the ground: or by reason of the weakness of the seed, or the unseasonableness of the times: or the indiligence of the husbandman. These things oft times cause these mutations. But in this seed (our bodies) it is impossible:
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for the body shall never grow worse and worse, by degeneration; but it shall bee brought by the power of God, to that high perfection, that it shall still be infinitely better,
for the body shall never grow Worse and Worse, by degeneration; but it shall be brought by the power of God, to that high perfection, that it shall still be infinitely better,
and yet still it selfe: it shall still be the selfe same in essence, though not in qualities. It shall be the same in substance, and nature, but not the same in eminencie of grace and glory. It shall be the same in being, but not the same in seeming, or in circumstance. And so Saint Chrysostome saith, It is the same, and not the same: it is the same, as touching the fundamentall essence of it,
and yet still it self: it shall still be the self same in essence, though not in qualities. It shall be the same in substance, and nature, but not the same in eminency of grace and glory. It shall be the same in being, but not the same in seeming, or in circumstance. And so Saint Chrysostom Says, It is the same, and not the same: it is the same, as touching the fundamental essence of it,
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this flesh, that hath suffered for Christ: this flesh, and no other but this; shall receive the crowne of glory, according to the manifold evils it hath indured.
this Flesh, that hath suffered for christ: this Flesh, and no other but this; shall receive the crown of glory, according to the manifold evils it hath endured.
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therefore they are not that which shall rise. For it is that which is visible, which belongs to the Resurrection: the glory of the soule, cannot be manifest; it is still hidden, and inherent in the inner-man. But this glory that shall be at the Resurrection, it shall be manifest: and there is no manifestation made,
Therefore they Are not that which shall rise. For it is that which is visible, which belongs to the Resurrection: the glory of the soul, cannot be manifest; it is still hidden, and inherent in the Innerman. But this glory that shall be At the Resurrection, it shall be manifest: and there is no manifestation made,
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but to the eye, and the outward sences. Therefore here comes the comfort, to every poore distressed body, that the same that suffers, and is miserable, afflicted, and tormented in this world:
but to the eye, and the outward Senses. Therefore Here comes the Comfort, to every poor distressed body, that the same that suffers, and is miserable, afflicted, and tormented in this world:
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the very same body, shall receive abundance of joy, and comfort, and glory, and beautie, in the day of the Lord. The poore creple, that goes double; that moves every mans heart to pittie, to see him in the streets;
the very same body, shall receive abundance of joy, and Comfort, and glory, and beauty, in the day of the Lord. The poor creple, that Goes double; that moves every men heart to pity, to see him in the streets;
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he shall rise with a glorious, and goodly body: being incorporate into Christ by faith, he shall receive a body full of ample complements, and blessed perfections. To every seed his owne body.
he shall rise with a glorious, and goodly body: being incorporate into christ by faith, he shall receive a body full of ample compliments, and blessed perfections. To every seed his own body.
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wherein all men shall be raised in one size: Not as they are now, where there is great difference; but all shall be of one stature, and perfection. And therein they shall more resemble the Image of God, then if they should be made in greater variety.
wherein all men shall be raised in one size: Not as they Are now, where there is great difference; but all shall be of one stature, and perfection. And therein they shall more resemble the Image of God, then if they should be made in greater variety.
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2. Secondly, another qualitie wherewith they shall be indowed, is the clearnesse and brightnesse of those bodies. For although they shall not be transparent, and translucent (which is no property of a true body ) yet they shall be so full of light, and gloriousnesse, as the Lord Iesus his body were,
2. Secondly, Another quality wherewith they shall be endowed, is the clearness and brightness of those bodies. For although they shall not be transparent, and translucent (which is no property of a true body) yet they shall be so full of Light, and gloriousness, as the Lord Iesus his body were,
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when he was transfigured in mount Tabor: his garments did so shine, that no Dyer or Fuller in the earth was able to make such a tincture, or to give such a colour,
when he was transfigured in mount Tabor: his garments did so shine, that no Dyer or Fuller in the earth was able to make such a tincture, or to give such a colour,
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much more shall the glory of the bodies of the Saints be, at that day. They shall be all lightsome, they shall shine like the starres in the firmament:
much more shall the glory of the bodies of the Saints be, At that day. They shall be all lightsome, they shall shine like the Stars in the firmament:
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Thirdly, another qualitie wherein they shall be like unto the corne. The corne, that seemed to bee a dead graine; yet after comes to have an excellent greene colour, and live: so these bodies shall exceed in proportion of beauty. There is great difference, now:
Thirdly, Another quality wherein they shall be like unto the corn. The corn, that seemed to be a dead grain; yet After comes to have an excellent green colour, and live: so these bodies shall exceed in proportion of beauty. There is great difference, now:
and those that are the faire ones of the world, they thinke themselves onely happie: and those that are deformed, they thinke they had better beene unborne,
and those that Are the fair ones of the world, they think themselves only happy: and those that Are deformed, they think they had better been unborn,
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to have a poore deformed body. Therefore the Lord shall so alter all things in that day, that every man shall have equall beauty. The glorious Saints in heaven, their perfection is one and the same perfection:
to have a poor deformed body. Therefore the Lord shall so altar all things in that day, that every man shall have equal beauty. The glorious Saints in heaven, their perfection is one and the same perfection:
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they shall have a common perfection, like the Angels that waite before the Lord: and the Seraphins, that have the selfe same perfection and beautie, shining upon them all:
they shall have a Common perfection, like the Angels that wait before the Lord: and the Seraphim, that have the self same perfection and beauty, shining upon them all:
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that is, he shall have the strength, and glory, and the fortitude of the great men of God: that hee shall be able to do any thing, that God shall assigne him to, with great dexterity.
that is, he shall have the strength, and glory, and the fortitude of the great men of God: that he shall be able to do any thing, that God shall assign him to, with great dexterity.
But the Lord shall give unto this glorious glosse, whereunto he shall bring the bodies of his Saints, he shall give them an incorruptible crowne. It is a crowne that is incorruptible, an inheritance immortall; that never hath any change.
But the Lord shall give unto this glorious gloss, whereunto he shall bring the bodies of his Saints, he shall give them an incorruptible crown. It is a crown that is incorruptible, an inheritance immortal; that never hath any change.
and long sicknesse will turne the fairest rose into an ashy coale: there is nothing so subject to change, and alteration, as the glosse of beauty. But that strength and beauty, and goodlinesse of the creature,
and long sickness will turn the Fairest rose into an ashy coal: there is nothing so Subject to change, and alteration, as the gloss of beauty. But that strength and beauty, and goodliness of the creature,
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after the resurrection, shall be supported by that ever mighty power of Almighty God; so that there shall bee no old age, to draw wrinckles in the face of his Saints: there shall be no sicknesse, to make them wither; there shall be no griefe of heart, no discontent of minde, to make an alteration in the outward man, there shall be nothing to make a change, because God shall crowne them in heaven, with incorruption.
After the resurrection, shall be supported by that ever mighty power of Almighty God; so that there shall be no old age, to draw wrinkles in the face of his Saints: there shall be no sickness, to make them wither; there shall be no grief of heart, no discontent of mind, to make an alteration in the outward man, there shall be nothing to make a change, Because God shall crown them in heaven, with incorruption.
and his waxen wings will be fired by the beames of the Sunne. But then at that day, though our bodies (in all things substantiall ) shall be like these,
and his waxed wings will be fired by the beams of the Sun. But then At that day, though our bodies (in all things substantial) shall be like these,
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and shall still bee true bodies: yet the glory of them shall be so great, and the strength and power that the spirit shall have over this flesh, shall be so absolute; as to command it which way it pleaseth.
and shall still be true bodies: yet the glory of them shall be so great, and the strength and power that the Spirit shall have over this Flesh, shall be so absolute; as to command it which Way it Pleases.
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which is meant not onely of a spirituall flight by faith; but also of the bodies assumption. And this our Lord confirmed by the Ascention of his owne body: for he went before to prepare a place for us, that beleeve in him.
which is meant not only of a spiritual flight by faith; but also of the bodies Assump. And this our Lord confirmed by the Ascension of his own body: for he went before to prepare a place for us, that believe in him.
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or that it is possible for them to be outed; this glory is nothing: because it is glory, that may be no glory. Such is the state of these worldly things:
or that it is possible for them to be outed; this glory is nothing: Because it is glory, that may be no glory. Such is the state of these worldly things:
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that there is nothing so great, but it is subject to be brought from that greatnesse. But the Lord shall give this glory for ever and ever, as himselfe is:
that there is nothing so great, but it is Subject to be brought from that greatness. But the Lord shall give this glory for ever and ever, as himself is:
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he that is eternall in himselfe, he is eternall to all those that he shall make his followers and companions, in that blessed kingdome. For they also shall receive that part of eternitie, as farre as they are capable. It is this safetie and securitie, that makes this blessing amiable: and for that the Lord hath given us an example for securitie, in Scripture: where for forty yeares together in the wildernesse the Lord so provided;
he that is Eternal in himself, he is Eternal to all those that he shall make his followers and Sodales, in that blessed Kingdom. For they also shall receive that part of eternity, as Far as they Are capable. It is this safety and security, that makes this blessing amiable: and for that the Lord hath given us an Exampl for security, in Scripture: where for forty Years together in the Wilderness the Lord so provided;
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Therefore it follows, that God that can do these things for garments, for these ragges that we weare upon our bodies: he meanes much more to do it, to the bodies themselves. As Christ saith, Is not the body better then rayment? then garments? Seeing therefore, that he did it unto garments, that are of farre lesse worth;
Therefore it follows, that God that can do these things for garments, for these rags that we wear upon our bodies: he means much more to do it, to the bodies themselves. As christ Says, Is not the body better then raiment? then garments? Seeing Therefore, that he did it unto garments, that Are of Far less worth;
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will hee not do it unto the bodies themselves? He that kept their garments 40. yeares without wearing (and yet what weares so soone as a garment) he was able to have done it for eternity, if it had pleased him.
will he not do it unto the bodies themselves? He that kept their garments 40. Years without wearing (and yet what wears so soon as a garment) he was able to have done it for eternity, if it had pleased him.
But God gave them that for an instance; to shew that these things belong in a higher nature, and degree, and measure to the setting forth of the lif• •ternall: and were to foreshew, and to be an earnest of that infinite glory, which God hath reposed for them that wait for the comming of his Sonne. Which the Lord worke for us all. &c.
But God gave them that for an instance; to show that these things belong in a higher nature, and degree, and measure to the setting forth of the lif• •ternall: and were to foreshow, and to be an earnest of that infinite glory, which God hath reposed for them that wait for the coming of his Son. Which the Lord work for us all. etc.
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For some think (as Tertullian, & others that follow him) that the Apostle speaks not as he seemeth to do, of the flesh of beasts, and of the flesh of men, and of fishes, and birds: but by an allegorie comprehends some other thing, concerning the diversitie and degrees of men. And so he interprets.
For Some think (as Tertullian, & Others that follow him) that the Apostle speaks not as he seems to do, of the Flesh of beasts, and of the Flesh of men, and of Fish, and Birds: but by an allegory comprehends Some other thing, Concerning the diversity and Degrees of men. And so he interprets.
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There is one flesh of men, that is, of holy men: for they are properly to be called men. A man so farre forth as he is unholy, so farre forth he comes short of a man: and those are onely truly and really men, that be good.
There is one Flesh of men, that is, of holy men: for they Are properly to be called men. A man so Far forth as he is unholy, so Far forth he comes short of a man: and those Are only truly and really men, that be good.
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And then by the flesh of beasts, he saith the Apostle meanes the flesh of beastly heathen men: the flesh of Ethnicks; of those that do not beleeve in God; those that do not beleeve in Christ the Saviour of the world.
And then by the Flesh of beasts, he Says the Apostle means the Flesh of beastly heathen men: the Flesh of Ethnics; of those that do not believe in God; those that do not believe in christ the Saviour of the world.
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Then for the third, there is another flesh of fishes; he saith by fishes are meant those that are baptised, and regenerate by water: the fishes of our Lord Iesus Christ, whereof he said to his disciples, I will make you fishers of men.
Then for the third, there is Another Flesh of Fish; he Says by Fish Are meant those that Are baptised, and regenerate by water: the Fish of our Lord Iesus christ, whereof he said to his Disciples, I will make you Fishers of men.
Lastly, he saith there is another flesh of fowls or birds: and he saith by those are meant the bodies of the Martyrs, that have dyed for the testimony of Christ. Those are like unto birds, that flye from this world; that take unto themselves the wings of a dove and flye away to be at rest:
Lastly, he Says there is Another Flesh of fowls or Birds: and he Says by those Are meant the bodies of the Martyrs, that have died for the testimony of christ. Those Are like unto Birds, that fly from this world; that take unto themselves the wings of a dove and fly away to be At rest:
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that forsake father, and mother, and countrey, and land, and goods, and life it selfe, to be for Christ, and for his profession. So Tertullian makes the sence to be this:
that forsake father, and mother, and country, and land, and goods, and life it self, to be for christ, and for his profession. So Tertullian makes the sense to be this:
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and some shall be as beasts: that is, in great uglinesse and deformitie: and some shall rise as fishes: that is, with the benefit of their baptisme: and some with their glory and crowne of martyrdome, as the birds and fowls of the aire.
and Some shall be as beasts: that is, in great ugliness and deformity: and Some shall rise as Fish: that is, with the benefit of their Baptism: and Some with their glory and crown of martyrdom, as the Birds and fowls of the air.
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whereof we shall have more occasion to speak (if God permit) when we come to speake of the difference of starres, One starre differeth from another in glory.
whereof we shall have more occasion to speak (if God permit) when we come to speak of the difference of Stars, One star differeth from Another in glory.
Divers men have diversly distracted the sence of this Scripture; while they thinke the Apostle speakes of the different flesh of men: because that beasts, and fishes, and fowls; they are things that belong not to the Resurrection: and what then, should they do in this argument?
Diverse men have diversely distracted the sense of this Scripture; while they think the Apostle speaks of the different Flesh of men: Because that beasts, and Fish, and fowls; they Are things that belong not to the Resurrection: and what then, should they do in this argument?
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But I take it the best and true sence is, that the Apostle takes it according to the letter; and out of that, he draws an argument, to perswade us of the glorious bodies that shall be in the Resurrection. For in the similitude that went immediately before, he teacheth us how we shall finde the doctrine of the Resurrection, in our gardens, in our fields, in the things that we sowe, and admit into the ground.
But I take it the best and true sense is, that the Apostle Takes it according to the Letter; and out of that, he draws an argument, to persuade us of the glorious bodies that shall be in the Resurrection. For in the similitude that went immediately before, he Teaches us how we shall find the Doctrine of the Resurrection, in our gardens, in our fields, in the things that we sow, and admit into the ground.
and if wee can find an argument so neare home, in this our flesh; it is certainly a plausible and delightfull argument: and the Apostle tels us, that if we come from our fields, and our gardens; if we come home to our selves,
and if we can find an argument so near home, in this our Flesh; it is Certainly a plausible and delightful argument: and the Apostle tells us, that if we come from our fields, and our gardens; if we come home to our selves,
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we shall see in that a most lively representation of the glorious Resurrection. And whereas all the whole bodie of living creatures, is nothing else but flesh; although it be diversly,
we shall see in that a most lively representation of the glorious Resurrection. And whereas all the Whole body of living creatures, is nothing Else but Flesh; although it be diversely,
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that can make one flesh to be washy and waterish, as the flesh of fish: another to be ayrie, and spiritly, as the flesh of birds: another to be sullen, and drowsie, as the flesh of beasts: another to be temperate and meane, as the flesh of men: the Lord that works this difference, in this fraile subject; much more in the Resurrection, can hee worke a diversitie in the forme and shape, and in the colour, and representation in the flesh, that shall be then glorified. To proceed in order.
that can make one Flesh to be washy and waterish, as the Flesh of Fish: Another to be airy, and spiritly, as the Flesh of Birds: Another to be sullen, and drowsy, as the Flesh of beasts: Another to be temperate and mean, as the Flesh of men: the Lord that works this difference, in this frail Subject; much more in the Resurrection, can he work a diversity in the Form and shape, and in the colour, and representation in the Flesh, that shall be then glorified. To proceed in order.
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First, he would have us to consider, that the flesh it selfe affords an argument of the Resurrection; and he riseth from things sowne in the earth, to flesh, that moves in the world:
First, he would have us to Consider, that the Flesh it self affords an argument of the Resurrection; and he Riseth from things sown in the earth, to Flesh, that moves in the world:
Thirdly, we are to consider the use of this argument; how it inferres and perswades the soules of men, that there is a likelihood, and certaintie of the resurrection.
Thirdly, we Are to Consider the use of this argument; how it infers and persuades the Souls of men, that there is a likelihood, and certainty of the resurrection.
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All the seeds that be abundant in the earth, they argue (indeed) the mighty hand of God, in their power and varietie; and in their growth, and successe: but yet flesh is a farre more constant body then they be.
All the seeds that be abundant in the earth, they argue (indeed) the mighty hand of God, in their power and variety; and in their growth, and success: but yet Flesh is a Far more constant body then they be.
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yet the argument is obscure, as their life is obscure: but the sensibles, those things that stirre, and move; they are farre more cleare preachers of the Resurrection, then the other can be.
yet the argument is Obscure, as their life is Obscure: but the sensibles, those things that stir, and move; they Are Far more clear Preachers of the Resurrection, then the other can be.
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The flesh (as Methodius saith) it is nothing but the middle way, betweene incorruption and corruption: the flesh is neither corruption nor incorruption of it selfe;
The Flesh (as Methodius Says) it is nothing but the middle Way, between incorruption and corruption: the Flesh is neither corruption nor incorruption of it self;
if he had not brought in the sting of sinne, to rot it, it had never putrified: but had continued in that goodlinesse and beautie wherein the Lord created it.
if he had not brought in the sting of sin, to rot it, it had never Putrified: but had continued in that goodliness and beauty wherein the Lord created it.
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There, where God hath now taken more paines, and hath shewed his hand most glorious; there hee intends hereafter to bee more glorious. Now the resurrection of the flesh, is that which we beleeve; the resurrection of this flesh that is of men: and chiefly of them that beleeve in Iesus Christ, how the Lord hath set his hand upon this flesh; his workmanship appeares to be wonderfull.
There, where God hath now taken more pains, and hath showed his hand most glorious; there he intends hereafter to be more glorious. Now the resurrection of the Flesh, is that which we believe; the resurrection of this Flesh that is of men: and chiefly of them that believe in Iesus christ, how the Lord hath Set his hand upon this Flesh; his workmanship appears to be wonderful.
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and with divers other fences more thicke and solid: as in the diversitie of beasts: with feathers, as in fowls: with skales, as in fishes: and yet all to live after one manner, that there is none of these can live but they have veines, and arteries, and sinews, and a braine, which is the place of sence; and a heart, which is the place of life; and a liver, which is the place of concoction: and they have bloud, whereby they live.
and with diverse other fences more thick and solid: as in the diversity of beasts: with Feathers, as in fowls: with scales, as in Fish: and yet all to live After one manner, that there is none of these can live but they have Veins, and arteries, and sinews, and a brain, which is the place of sense; and a heart, which is the place of life; and a liver, which is the place of concoction: and they have blood, whereby they live.
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And therefore in the Scriptures, the flesh is made the subject of the promises; and manhood it selfe, is tearmed by the name of flesh: as being that habitation or house, that God meanes to raise againe, when it is fallen downe;
And Therefore in the Scriptures, the Flesh is made the Subject of the promises; and manhood it self, is termed by the name of Flesh: as being that habitation or house, that God means to raise again, when it is fallen down;
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For the flesh must fall, as the flower of the field; although it continue longer then the flower of the field: but the Lord shall raile it unto everlasting glory.
For the Flesh must fallen, as the flower of the field; although it continue longer then the flower of the field: but the Lord shall rail it unto everlasting glory.
we ought still to possesse our mindes with holy meditations, of the glory that shall be revealed upon that flesh: to thinke of the resurrection of that flesh. As the Lord hath built it wondrously,
we ought still to possess our minds with holy meditations, of the glory that shall be revealed upon that Flesh: to think of the resurrection of that Flesh. As the Lord hath built it wondrously,
that we do not swell it with drunkennesse; that we do not spoyle it, with filthinesse; that we do not distract it, with worldly cares; that we do not any way abuse, and imbezell that substance that God meanes to grace; that he hath set his image, and stampe upon here;
that we do not swell it with Drunkenness; that we do not spoil it, with filthiness; that we do not distract it, with worldly Cares; that we do not any Way abuse, and embezzle that substance that God means to grace; that he hath Set his image, and stamp upon Here;
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let not us prophane that, which God hath made holy. So much for the first point; that the Apostles argument goes greater and higher: the further wee go in nature, still the more insight we have, in the worke of the Lord, and in the certaintie of the promises. Therefore the Apostle riseth from things that grow in the earth;
let not us profane that, which God hath made holy. So much for the First point; that the Apostles argument Goes greater and higher: the further we go in nature, still the more insight we have, in the work of the Lord, and in the certainty of the promises. Therefore the Apostle Riseth from things that grow in the earth;
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It is true, all flesh agrees in the generall; they all live with a soule: all men, and beasts, and fishes, and birds, they all have a soule, and live in one manner by their bloud, and by digestion of meat, which turnes into bloud and nourishment.
It is true, all Flesh agrees in the general; they all live with a soul: all men, and beasts, and Fish, and Birds, they all have a soul, and live in one manner by their blood, and by digestion of meat, which turns into blood and nourishment.
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That the fowls should mount up in that spirit, and vigour, that God hath given them, by reason of a wing, and a feather: whereby they leave the seat wherein we must live,
That the fowls should mount up in that Spirit, and vigour, that God hath given them, by reason of a wing, and a feather: whereby they leave the seat wherein we must live,
The Apostle puts no other difference, that might be conceived (as the flesh of serpents, &c.) because that may be referred to some of these; it may be referred unto beasts, or unto fishes: but he contents himselfe with these foure,
The Apostle puts no other difference, that might be conceived (as the Flesh of Serpents, etc.) Because that may be referred to Some of these; it may be referred unto beasts, or unto Fish: but he contents himself with these foure,
And in the first ranke, in the prime place, he saith there is one flesh of men, whereon the Lord hath stamped his own image, and hath made it the goodliest of all flesh: setting such an admirable beautie in it,
And in the First rank, in the prime place, he Says there is one Flesh of men, whereon the Lord hath stamped his own image, and hath made it the Goodliest of all Flesh: setting such an admirable beauty in it,
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and indowing some flesh with such excellent wisedome and judgement, and that which is the chiefe of all, setting the stampe of holinesse upon it, which is the onely ornament of the flesh, and of the spirit also:
and endowing Some Flesh with such excellent Wisdom and judgement, and that which is the chief of all, setting the stamp of holiness upon it, which is the only ornament of the Flesh, and of the Spirit also:
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that there is nothing that can compare with man. I meane no visible thing in the world, can enter into any tearms of comparison, with that glorious image of God.
that there is nothing that can compare with man. I mean no visible thing in the world, can enter into any terms of comparison, with that glorious image of God.
Such valour, such wisedome, such constancie, that in the flesh of men there dwels the strength of God. But above this, there is nothing in the world that makes this flesh so glorious, as that the onely Sonne of God hath married himselfe unto it:
Such valour, such Wisdom, such constancy, that in the Flesh of men there dwells the strength of God. But above this, there is nothing in the world that makes this Flesh so glorious, as that the only Son of God hath married himself unto it:
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This is the meanes, whereby our flesh hath attained this great perfection. And although the Angels do farre surpasse us, in some kinde of abilities, (as they have more understanding, and better experience, and are stronger, and swifter, and more nimble in their motion ) yet notwithstanding,
This is the means, whereby our Flesh hath attained this great perfection. And although the Angels do Far surpass us, in Some kind of abilities, (as they have more understanding, and better experience, and Are Stronger, and swifter, and more nimble in their motion) yet notwithstanding,
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and are onely to be perceived by the eye of reason, and of argument, and not by the eye of the body; which is the most delightfull kinde of apprehension. Therefore the Angels themselves cannot compare with the flesh of men: since it is now graced, and beautified by the Sonne of God, which was incarnate, and took our flesh upon him.
and Are only to be perceived by the eye of reason, and of argument, and not by the eye of the body; which is the most delightful kind of apprehension. Therefore the Angels themselves cannot compare with the Flesh of men: since it is now graced, and beautified by the Son of God, which was incarnate, and took our Flesh upon him.
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And this flesh of men although it be one, yet it differs in the severall individuals. To see how wondrously God hath set varietie upon this flesh, that there is one kinde of colour in one,
And this Flesh of men although it be one, yet it differs in the several individuals. To see how wondrously God hath Set variety upon this Flesh, that there is one kind of colour in one,
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There is one kinde of flesh in children, and another kinde of flesh in strong men: and another kinde of flesh in old folke: the flesh of children, is puffed up and swelled; and is not brought to the proportion: by reason of the abundance of juyce, and humours, in their bodies.
There is one kind of Flesh in children, and Another kind of Flesh in strong men: and Another kind of Flesh in old folk: the Flesh of children, is puffed up and swelled; and is not brought to the proportion: by reason of the abundance of juice, and humours, in their bodies.
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The flesh of old age is so withered and decayed, that a man cannot almost tell, that this was ever that babe, or that yong man. Thus the Lord worketh wondrously, in one, and the selfe same flesh: and not onely in a distance of time, that altereth and worketh such a change, in these things:
The Flesh of old age is so withered and decayed, that a man cannot almost tell, that this was ever that babe, or that young man. Thus the Lord works wondrously, in one, and the self same Flesh: and not only in a distance of time, that altereth and works such a change, in these things:
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So that take the goodliest body in the world, that is now flourishing and healthy, and let it fall into a desperate sicknesse: it will alter and change the flesh so wonderfully;
So that take the Goodliest body in the world, that is now flourishing and healthy, and let it fallen into a desperate sickness: it will altar and change the Flesh so wonderfully;
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it will so mortalize it, as we may say that there is no man, almost, can know it to be the same. The finger of God works admirably, in the selfe same flesh. This inferres the argument of the Apostle: that that God that can worke his own will in such a strange difference, in the same flesh here in this life, he will much more worke a gracious, and glorious difference when this life is ended, upon that flesh, which he determines to crowne with glory.
it will so mortalize it, as we may say that there is no man, almost, can know it to be the same. The finger of God works admirably, in the self same Flesh. This infers the argument of the Apostle: that that God that can work his own will in such a strange difference, in the same Flesh Here in this life, he will much more work a gracious, and glorious difference when this life is ended, upon that Flesh, which he determines to crown with glory.
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For the second sort of flesh here spoken of, the flesh of beasts: the word signifieth not all beasts; but those beasts that are for use to men. The word signifieth helping: because they are helpfull to the life of man.
For the second sort of Flesh Here spoken of, the Flesh of beasts: the word signifies not all beasts; but those beasts that Are for use to men. The word signifies helping: Because they Are helpful to the life of man.
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as to the other: but the Apostle properly insists upon these, because the mercy of God is most wonderfull in these: the Lord hath given variety of flesh among the beasts, infinitely too.
as to the other: but the Apostle properly insists upon these, Because the mercy of God is most wonderful in these: the Lord hath given variety of Flesh among the beasts, infinitely too.
That those beasts that are for the sustentation of man, should have the sweetest flesh, the sweetest humours and breathing; and be wholsome and good: so farre differing from the other, that those beasts that be not for our use, for the helpe of our life;
That those beasts that Are for the sustentation of man, should have the Sweetest Flesh, the Sweetest humours and breathing; and be wholesome and good: so Far differing from the other, that those beasts that be not for our use, for the help of our life;
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but we should consider it duely, that the Lord hath given to those creatures that we stand in most need of, the most temperate, and the most sweetly composed flesh: and because we are to feed upon that which is cleane, and not on that which is uncleane; he hath made therefore, the difference of cleannesse and uncleannesse, according to the nature and constitution of the beasts. Some, he hath made for the feeding of man;
but we should Consider it duly, that the Lord hath given to those creatures that we stand in most need of, the most temperate, and the most sweetly composed Flesh: and Because we Are to feed upon that which is clean, and not on that which is unclean; he hath made Therefore, the difference of cleanness and uncleanness, according to the nature and constitution of the beasts. some, he hath made for the feeding of man;
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they are all pleasant: but yet marvellous different. This the good God doth, in the flesh of the creature, working there the foundation of use, and of life, and nourishment, according as hee is purposed to helpe mankinde by the meanes of it.
they Are all pleasant: but yet marvellous different. This the good God does, in the Flesh of the creature, working there the Foundation of use, and of life, and nourishment, according as he is purposed to help mankind by the means of it.
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that some of them defend themselves with their heels; some with their hornes, some with their teeth! How the blessed God hath wrought these wondrous things, it is not to be sleightly regarded; but to be deeply considered.
that Some of them defend themselves with their heels; Some with their horns, Some with their teeth! How the blessed God hath wrought these wondrous things, it is not to be slightly regarded; but to be deeply considered.
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For, in truth, a man that looks upon them, shall be forced to say with the Prophet, When I see the worke of thy fingers, sheepe and oxen, and all cattell:
For, in truth, a man that looks upon them, shall be forced to say with the Prophet, When I see the work of thy fingers, sheep and oxen, and all cattle:
The third kinde of flesh that he speaks of here, is that which seemes least of al to be flesh: that is fishes. And herein God is more infinite then in all the rest. For set all men together,
The third kind of Flesh that he speaks of Here, is that which seems least of all to be Flesh: that is Fish. And herein God is more infinite then in all the rest. For Set all men together,
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even all birds, and beasts; and they cannot make the halfe number of fishes, which are in the vast and wide Ocean: and if wee compare their quantities, the difference, there, is wonderfull.
even all Birds, and beasts; and they cannot make the half number of Fish, which Are in the vast and wide Ocean: and if we compare their quantities, the difference, there, is wonderful.
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The Lord saith to Iob (as it were boasting of his worke) Diddest thou ever see the Whale? Didst thou ever see the goodly proportion that he hath? and the carelesnesse and contempt that he hath of thee,
The Lord Says to Job (as it were boasting of his work) Didst thou ever see the Whale? Didst thou ever see the goodly proportion that he hath? and the carelessness and contempt that he hath of thee,
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and repasse the sea, and keepe their seasons and times! that rather then men shall want, they come and offer themselves in their seasons, to be meat for man:
and repass the sea, and keep their seasons and times! that rather then men shall want, they come and offer themselves in their seasons, to be meat for man:
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For God hath given the Sea that qualitie, that invites them, hee makes the South sea so hot, that the fishes are faine to come and refresh themselves in the North: and every where where they come, they fill the shores with plentie.
For God hath given the Sea that quality, that invites them, he makes the South sea so hight, that the Fish Are feign to come and refresh themselves in the North: and every where where they come, they fill the shores with plenty.
and that in admirable delicacie, and great variety. For whereas there is not of all the beasts and birds upon the earth (set them all together) not forty kinde of severall dishes (for there are but foureteene kinde of beasts that are fit for meat,
and that in admirable delicacy, and great variety. For whereas there is not of all the beasts and Birds upon the earth (Set them all together) not forty kind of several Dishes (for there Are but foureteene kind of beasts that Are fit for meat,
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and but twenty five or twenty sixe of birds, and no more) there are of severall kindes of fishes, very neare two hundred, that are wholsome, and good for the food and use of man.
and but twenty five or twenty sixe of Birds, and no more) there Are of several Kinds of Fish, very near two hundred, that Are wholesome, and good for the food and use of man.
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by the miracle of the two fishes, he wrought that upon the fish; that we do not reade in the Gospell, hee wrought upon flesh. For in that Countrey, as their fish was most delicate, so their meat most ordinarily was fish. His Apostles were fishermen; and his last apparition to them, was in giving them a dish of broyled fish upon the shore, where a fire was kindled:
by the miracle of the two Fish, he wrought that upon the Fish; that we do not read in the Gospel, he wrought upon Flesh. For in that Country, as their Fish was most delicate, so their meat most ordinarily was Fish. His Apostles were fishermen; and his last apparition to them, was in giving them a dish of broiled Fish upon the shore, where a fire was kindled:
that as he commanded the fish to have money in its mouth; so hee commanded preparation to be made, by the ministery of Angels, for his Apostles dinner in that place.
that as he commanded the Fish to have money in its Mouth; so he commanded preparation to be made, by the Ministry of Angels, for his Apostles dinner in that place.
they are wondrous things, that the Lord hath wrought in these two elements. But there is nothing that comes to that height of excellencie (for naturall motion ) as the birds: which can be in any place.
they Are wondrous things, that the Lord hath wrought in these two elements. But there is nothing that comes to that height of excellency (for natural motion) as the Birds: which can be in any place.
To see that a massie heavy body, should be carried up with the helpe of a feather, of a wing, and hang in the ayre! that if a man should see them, that had never seene it before;
To see that a massy heavy body, should be carried up with the help of a feather, of a wing, and hang in the air! that if a man should see them, that had never seen it before;
And yet the Lord hath given them such a poyse, and such a measure, that though they bee made with round bodies, yet their spirits are so thinne, and fierie, and nimble; that they can sustaine themselves even in the clouds, and soare aloft for many houres together.
And yet the Lord hath given them such a poise, and such a measure, that though they be made with round bodies, yet their spirits Are so thin, and fiery, and nimble; that they can sustain themselves even in the Clouds, and soar aloft for many hours together.
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This argueth, also, the power that shall be in the bodies, that shall be raised from the dead. For they shall have that abilitie, and power, to soare about Christ; to flocke about him,
This argue, also, the power that shall be in the bodies, that shall be raised from the dead. For they shall have that ability, and power, to soar about christ; to flock about him,
For the cleannesse, and uncleannesse of them. For their severall kinds. For their forme, and figure, and proportion. For their quantitie. For their colours.
For the cleanness, and uncleanness of them. For their several Kinds. For their Form, and figure, and proportion. For their quantity. For their colours.
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For their feathers, in some goodly, and glorious: in others for necessitie: in others their feathers are like the streames of a flagge, rather then feathers. Of those (I meane) that are heavier bodies, and cannot mount aloft.
For their Feathers, in Some goodly, and glorious: in Others for necessity: in Others their Feathers Are like the streams of a flag, rather then Feathers. Of those (I mean) that Are Heavier bodies, and cannot mount aloft.
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but to make it a Sabbath dayes exercise, to instruct our selves in these varieties, and to praise, and blesse God, where we see any step of his greatnesse.
but to make it a Sabbath days exercise, to instruct our selves in these varieties, and to praise, and bless God, where we see any step of his greatness.
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they shall be so farre short, of that which shall be then revealed, as that the best things that are now, shall come short (by farre) of the worst that shall be then. Wee can distinguish among the beasts, which are best, and which are worst: and among the fishes and fowls, and in the parts of our bodies; all are not so beautifull, as the eye: there are some parts of lesse, and worse respect:
they shall be so Far short, of that which shall be then revealed, as that the best things that Are now, shall come short (by Far) of the worst that shall be then. we can distinguish among the beasts, which Are best, and which Are worst: and among the Fish and fowls, and in the parts of our bodies; all Are not so beautiful, as the eye: there Are Some parts of less, and Worse respect:
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and in the beauty, and colour, and complexion, of the faces of men, and women, there are better, and worse. Some are exceeding goodly; some are extreamly deformed: and we make a difference alway, betweene that which is worst, and that which is best, in every kinde. So the Apostle argues thus.
and in the beauty, and colour, and complexion, of the faces of men, and women, there Are better, and Worse. some Are exceeding goodly; Some Are extremely deformed: and we make a difference always, between that which is worst, and that which is best, in every kind. So the Apostle argues thus.
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hee shall so alter them to a betterment, and perfection, that the best things that are here, shall not compare with the worst thing that shall be there. Looke how farre the most excellent beautie excels them that are most deformed in face:
he shall so altar them to a betterment, and perfection, that the best things that Are Here, shall not compare with the worst thing that shall be there. Look how Far the most excellent beauty excels them that Are most deformed in face:
looke how farre the best wit, and the best sence, and judgement, excels the naturall foole: looke how farre the strongest man, excels the weakest childe: so farre the bodies that shall bee raised up in that glorious day, shall excell the best, and the brightest bodies, that are here in this world.
look how Far the best wit, and the best sense, and judgement, excels the natural fool: look how Far the Strongest man, excels the Weakest child: so Far the bodies that shall be raised up in that glorious day, shall excel the best, and the Brightest bodies, that Are Here in this world.
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that there is great difference (and it is well knowne to us how they differ ) so in the Resurrection, there shall be nothing there, the worst shall be more glorious then the best, and most noble perfections that are here. And so I thinke it to bee true, as the Fathers imagine;
that there is great difference (and it is well known to us how they differ) so in the Resurrection, there shall be nothing there, the worst shall be more glorious then the best, and most noble perfections that Are Here. And so I think it to be true, as the Father's imagine;
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There is nothing that shall bee so meane, in that life; but it shall exceed the most glorious things, in this life. This I take to bee the purpose and meaning of the Apostle, in bringing in this difference: to shew, that if there be a difference here;
There is nothing that shall be so mean, in that life; but it shall exceed the most glorious things, in this life. This I take to be the purpose and meaning of the Apostle, in bringing in this difference: to show, that if there be a difference Here;
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and the body that shall rise then (being compared together) as there is betweene fish and flesh; as much difference, as is betweene one part and member, and another. All of them are indeed flesh; but yet there is one kinde of vigour, and one kinde of use, and life, and motion in the one;
and the body that shall rise then (being compared together) as there is between Fish and Flesh; as much difference, as is between one part and member, and Another. All of them Are indeed Flesh; but yet there is one kind of vigour, and one kind of use, and life, and motion in the one;
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so to fortifie it with comely bones; to fill it every where (every concavitie of it) with a faire beauty of flesh; to adorne it with such a goodly glosse, and colour, like the flourishing flowers of the field;
so to fortify it with comely bones; to fill it every where (every concavity of it) with a fair beauty of Flesh; to adorn it with such a goodly gloss, and colour, like the flourishing flowers of the field;
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so let us sanctifie our selves to the Lord God: let us keepe our selves unblameable in the wayes of the Lord: let us reconcile our selves by true and unfeigned repentance; let us keepe our selves unspotted of the world:
so let us sanctify our selves to the Lord God: let us keep our selves unblameable in the ways of the Lord: let us reconcile our selves by true and unfeigned Repentance; let us keep our selves unspotted of the world:
as there is betweene men, and beasts: as much difference as there is betweene the flyer and the swimmer, betweene fish and fowls. Yet still the same flesh shall be the same flesh shall rise, that dyed;
as there is between men, and beasts: as much difference as there is between the flyer and the swimmer, between Fish and fowls. Yet still the same Flesh shall be the same Flesh shall rise, that died;
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but the Lord shall adde unto it, he shall ampliate it (saith S. Ambrose ) he shall make it better; he shall not destroy the substance, but he shall adde a new qualitie, a new glorious quality, which shall indure for ever.
but the Lord shall add unto it, he shall ampliate it (Says S. Ambrose) he shall make it better; he shall not destroy the substance, but he shall add a new quality, a new glorious quality, which shall endure for ever.
THis noble and divine order, which the Apostle hath taken for the assurance of our faith, in this grand point of the Resurrection, is noted by all Interpreters, to be the glory of that spirit within him; that he could not possible shew a greater evidence of the holy Ghost, then in this manner of proceeding.
THis noble and divine order, which the Apostle hath taken for the assurance of our faith, in this grand point of the Resurrection, is noted by all Interpreters, to be the glory of that Spirit within him; that he could not possible show a greater evidence of the holy Ghost, then in this manner of proceeding.
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For otherwise, it cannot be said of any man, that he can use all the strength of the holy Ghost: for the strength and power of the holy Ghost, is more then any man can comprehend.
For otherwise, it cannot be said of any man, that he can use all the strength of the holy Ghost: for the strength and power of the holy Ghost, is more then any man can comprehend.
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in which, as there is great varietie; so all this present variety, serves to shew and portend a variety in the world to come, in the bodies that shall rise. And now hee riseth higher:
in which, as there is great variety; so all this present variety, serves to show and portend a variety in the world to come, in the bodies that shall rise. And now he Riseth higher:
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and teacheth us to finde the Resurrection, and the varietie of the bodies that shall be in the Resurrection, from a comparison that he takes from heaven, and heavenly things:
and Teaches us to find the Resurrection, and the variety of the bodies that shall be in the Resurrection, from a comparison that he Takes from heaven, and heavenly things:
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that we may see it also above our heads, God hath drawn out the heavens as a curtaine, that it might be full of glorious starres: and every starre, gives a certaine document and lesson of this that he treats of;
that we may see it also above our Heads, God hath drawn out the heavens as a curtain, that it might be full of glorious Stars: and every star, gives a certain document and Lesson of this that he treats of;
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the certaintie of the Resurrection. So that there is no part of nature voyde, but all proclaime this doctrine of the Resurrection. And he proves, that look what difference there is betweene the bodies that bee in heaven, and those bodies that be here in earth: the same difference there shall be betweene the bodies that shall be then,
the certainty of the Resurrection. So that there is no part of nature void, but all proclaim this Doctrine of the Resurrection. And he Proves, that look what difference there is between the bodies that be in heaven, and those bodies that be Here in earth: the same difference there shall be between the bodies that shall be then,
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And although there bee in some bodies that are in this world (as in the bodies of Princes, and the bodies of beautifull men and women) a rare luster and a goodly glory;
And although there be in Some bodies that Are in this world (as in the bodies of Princes, and the bodies of beautiful men and women) a rare luster and a goodly glory;
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That body that shall be in the world to come, doth as farre surpasse this whatsoever it bee (suppose it the fairest and most delicate bodie in the world) as the lightsome starres, do passe the poorest stones on the earth:
That body that shall be in the world to come, does as Far surpass this whatsoever it be (suppose it the Fairest and most delicate body in the world) as the lightsome Stars, do pass the Poorest stones on the earth:
or any common forme, and figure in the earth, is not so much transcended by the glory of the starres, as the bodies in the Resurrection do transcend and surmount the glory of any thing that is seene here below:
or any Common Form, and figure in the earth, is not so much transcended by the glory of the Stars, as the bodies in the Resurrection do transcend and surmount the glory of any thing that is seen Here below:
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First we are to consider, how he draws this Argument from heavenly bodies; and compares them with earthly bodies (wherein he gives the preferment to the heavenly bodies ) in these words: where he saith, There is not the same glory to the one, as to the other;
First we Are to Consider, how he draws this Argument from heavenly bodies; and compares them with earthly bodies (wherein he gives the preferment to the heavenly bodies) in these words: where he Says, There is not the same glory to the one, as to the other;
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that as there is great difference betweene the starres of heaven, and the stones upon the earth; so there is great difference betweene the starres of heaven, one with another:
that as there is great difference between the Stars of heaven, and the stones upon the earth; so there is great difference between the Stars of heaven, one with Another:
Some of the Fathers have understood this, of the different state of glory that shall be in heaven. In the first similitude, they say, the glory that shall be revealed upon the sonnes of God, shall be as infinitely beyond all the glory that is now;
some of the Father's have understood this, of the different state of glory that shall be in heaven. In the First similitude, they say, the glory that shall be revealed upon the Sons of God, shall be as infinitely beyond all the glory that is now;
That is, even as we see these earthly things, to be farre exceeded by the heavenly, in all kinde of beautie, in all kinde of glory; in all kinde of durabilitie;
That is, even as we see these earthly things, to be Far exceeded by the heavenly, in all kind of beauty, in all kind of glory; in all kind of durability;
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and in all kinde of qualities which are commendable: so the Resurrection shall be. That is, the bodies that shall rise then, shall farre exceed these that are now:
and in all kind of qualities which Are commendable: so the Resurrection shall be. That is, the bodies that shall rise then, shall Far exceed these that Are now:
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And even as now, there is a difference betweene starres, that all are not alike in glory; and all have not a like lustre, nor like power and influence: so then in the Resurrection there shall be difference and degrees, every man shall have enough;
And even as now, there is a difference between Stars, that all Are not alike in glory; and all have not a like lustre, nor like power and influence: so then in the Resurrection there shall be difference and Degrees, every man shall have enough;
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And first concerning the nature of the Apostles Argument: hee takes it now from heavenly bodies. The higher a man goes in the body of Nature, the more he learnes,
And First Concerning the nature of the Apostles Argument: he Takes it now from heavenly bodies. The higher a man Goes in the body of Nature, the more he learns,
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so there is no man that is indewed with any sence, but he is taught by that heat, and light, the greatnesse of the Almighty, which these earthly things cannot attaine unto.
so there is no man that is endued with any sense, but he is taught by that heat, and Light, the greatness of the Almighty, which these earthly things cannot attain unto.
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Therefore there is no worke of God, more teaching, and instructing, then the booke of the heavens. And therefore Saint Paul now makes his argument from the stronger, that if our gardens could teach us:
Therefore there is no work of God, more teaching, and instructing, then the book of the heavens. And Therefore Saint Paul now makes his argument from the Stronger, that if our gardens could teach us:
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and if our flesh can teach us (even this flesh that we carry about us) if these could teach us, (these things that are elementarie and sublunarie ) if these have a power of instruction:
and if our Flesh can teach us (even this Flesh that we carry about us) if these could teach us, (these things that Are elementary and sublunary) if these have a power of instruction:
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no doubt then, that golden booke, that rare-volumne that is above, that is written with so many starres (as so many golden letters ) and so fairely written, that he that runnes may reade it:
no doubt then, that golden book, that rare-volumne that is above, that is written with so many Stars (as so many golden letters) and so fairly written, that he that runs may read it:
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no doubt (I say) but this is fuller of discipline; and can much more easily draw the Schollar; as containing in it more familiar precepts, and more moving examples to winne us unto God.
no doubt (I say) but this is fuller of discipline; and can much more Easily draw the Scholar; as containing in it more familiar Precepts, and more moving Examples to win us unto God.
His comparison here, is taken in the name of bodies: heavenly bodies, and earthly bodies. By heavenly bodies, is meant the starres: because they are created substances, and not imaginarie things, as the Philosophers would have them in their flattery and foolery:
His comparison Here, is taken in the name of bodies: heavenly bodies, and earthly bodies. By heavenly bodies, is meant the Stars: Because they Are created substances, and not imaginary things, as the Philosophers would have them in their flattery and foolery:
they thought that the great men that deserved well in this world, were turned into starres: and so they imagined Hercules, and Antonius, and Arctophilax; and a great number of toyes, and trifles that they devised:
they Thought that the great men that deserved well in this world, were turned into Stars: and so they imagined Hercules, and Antonius, and Arctophilax; and a great number of toys, and trifles that they devised:
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as though the starres were the bodies of men, or that they were persons of a spirituall substance. But the Lord teacheth us, that they are no earthly bodies; they are things that were created in the first beginning:
as though the Stars were the bodies of men, or that they were Persons of a spiritual substance. But the Lord Teaches us, that they Are no earthly bodies; they Are things that were created in the First beginning:
to be spirits, rather then bodies: being of such a swiftnesse, and of that rare operation, and brightnesse. Yet the Lord tels us that they are bodies: that is, that they have a kind of earthlinesse in them, they have a kinde of matter in them.
to be spirits, rather then bodies: being of such a swiftness, and of that rare operation, and brightness. Yet the Lord tells us that they Are bodies: that is, that they have a kind of earthliness in them, they have a kind of matter in them.
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For although they be farre different from these inferiour things, from these inferiour bodies: yet in respect of the first Creator, they are but bodies. For there is but one spirit, there is but one pure Spirit: which is God himselfe.
For although they be Far different from these inferior things, from these inferior bodies: yet in respect of the First Creator, they Are but bodies. For there is but one Spirit, there is but one pure Spirit: which is God himself.
All things else, have a kinde of dreggie matter in them, which makes them bodies: the bodies which are heavenly, (that is, the starres ) are bodies; because they are visible, because they are circumscribed, because they have figure, and proportion: and they are bodies, because they are kept within a certaine compasse and limit.
All things Else, have a kind of dreggy matter in them, which makes them bodies: the bodies which Are heavenly, (that is, the Stars) Are bodies; Because they Are visible, Because they Are circumscribed, Because they have figure, and proportion: and they Are bodies, Because they Are kept within a certain compass and limit.
yet in the perfection of life, they are not comparable unto the beasts of the field: for the beasts of the field, that have sence, are more perfect in their kinde,
yet in the perfection of life, they Are not comparable unto the beasts of the field: for the beasts of the field, that have sense, Are more perfect in their kind,
or else, as they bee bodies, they could not possible rule themselves. Now these goodly bodies, how they should bee carried up and downe every 24. houres:
or Else, as they be bodies, they could not possible Rule themselves. Now these goodly bodies, how they should be carried up and down every 24. hours:
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after what manner? whether they flye, as the birds in the ayre: so they in their spheares and orbes: or whether they swimme as the fishes in the sea; as divers men have imagined:
After what manner? whither they fly, as the Birds in the air: so they in their spheres and orbs: or whither they swim as the Fish in the sea; as diverse men have imagined:
and they turne the whole globe over, as the Psalmist saith, where he cals it the curtaine of heaven, which is bespangled with stars: and the whole curtaine is turned over together,
and they turn the Whole Globe over, as the Psalmist Says, where he calls it the curtain of heaven, which is bespangled with Stars: and the Whole curtain is turned over together,
so the power of the Angels move the celestiall bodies, by the appointment of God; that in twenty foure houres they compasse the whole earth, which is as much in effect,
so the power of the Angels move the celestial bodies, by the appointment of God; that in twenty foure hours they compass the Whole earth, which is as much in Effect,
The rarenesse therefore of this motion, and the strangenesse of it, argueth, that God hath set over them some spirituall mover, which wee call their standings, and their Intelligences; which move them to and fro, in an unspeakable manner.
The rareness Therefore of this motion, and the strangeness of it, argue, that God hath Set over them Some spiritual mover, which we call their standings, and their Intelligences; which move them to and from, in an unspeakable manner.
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And for the manner of it, that it should be in such a contrary course, that never a starre should rise to morrow, in the same manner as it doth to day:
And for the manner of it, that it should be in such a contrary course, that never a star should rise to morrow, in the same manner as it does to day:
and by varying, make the compasse of the yeare, as the Moone makes the compasse of the moneth. For the Sunne hath one motion, whereby hee makes the day: and the Moone another motion, whereby shee makes the night. Againe, there is another motion of the Sunne, whereby hee makes the yeare: and the Moone hath another motion, whereby she makes a moneth. And so for the rest of these heavenly bodies, some of them fulfill their course, and period, in twelve yeares: some, in five yeares;
and by varying, make the compass of the year, as the Moon makes the compass of the Monn. For the Sun hath one motion, whereby he makes the day: and the Moon Another motion, whereby she makes the night. Again, there is Another motion of the Sun, whereby he makes the year: and the Moon hath Another motion, whereby she makes a Monn. And so for the rest of these heavenly bodies, Some of them fulfil their course, and Period, in twelve Years: Some, in five Years;
some, in thirty, some, in a hundred yeares: the Lord having set such a rare guidance in these things, that there is nothing but a man may know it before hand:
Some, in thirty, Some, in a hundred Years: the Lord having Set such a rare guidance in these things, that there is nothing but a man may know it before hand:
they could not keepe this exact and swift motion: nor they could not rowle over of themselves, it is impossible being but bodies, that they should do these things.
they could not keep this exact and swift motion: nor they could not roll over of themselves, it is impossible being but bodies, that they should do these things.
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Now I come to the second point, wherein the Apostle compares these bodies together, in respect of their glory. There is a great glory indeed, in terrestriall bodies; there is a great glory in gold and silver: and many men esteeme them more then the starres of heaven. There is a great glory and lustre in jewels, and precious stones; there is a goodly transparent beauty in them, in the lustre that they give.
Now I come to the second point, wherein the Apostle compares these bodies together, in respect of their glory. There is a great glory indeed, in terrestrial bodies; there is a great glory in gold and silver: and many men esteem them more then the Stars of heaven. There is a great glory and lustre in Jewels, and precious stones; there is a goodly transparent beauty in them, in the lustre that they give.
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There is a great glory in the beauteous faces of Gods Saints, and in the gorgeous and pompous out-settings of Kings and Princes, in their Courts of state. There is great glory in every part of humane felicitie: but being compared to this glory of the heavenly bodies, they are meere foyles to that.
There is a great glory in the beauteous faces of God's Saints, and in the gorgeous and pompous out-settings of Kings and Princes, in their Courts of state. There is great glory in every part of humane felicity: but being compared to this glory of the heavenly bodies, they Are mere foils to that.
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And although they bee speckled, and spotted in respect of God, and be full of dregges, in comparison with the Angels: yet in relation to earthly things, they are most pure: even puritie it selfe.
And although they be speckled, and spotted in respect of God, and be full of dregs, in comparison with the Angels: yet in Relation to earthly things, they Are most pure: even purity it self.
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As one said of him that made his gold his god; what a miserable God (saith hee) is that which cannot defend himselfe from rust? and although it weare long,
As one said of him that made his gold his god; what a miserable God (Says he) is that which cannot defend himself from rust? and although it wear long,
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Againe, it is more excellent in respect of duration. For the glory that is in the earth, is but a blast: but the glory of heavenly things, is the same alway.
Again, it is more excellent in respect of duration. For the glory that is in the earth, is but a blast: but the glory of heavenly things, is the same always.
For in pretious stones and pearles, (which I thinke the Apostle hath some reference unto in this place) he compares the starres to pretious stones, which are the most goodly things in the earth:
For in precious stones and Pearls, (which I think the Apostle hath Some Referente unto in this place) he compares the Stars to precious stones, which Are the most goodly things in the earth:
And so in the rest of these pretious Iewels, and orient pearles in the world, their light is from that light which is above: and onely in reflection of that light. And for their duration, they cannot hold and keepe time with that glory which is in the heavenly bodies. For the light and brightnesse which is in Iewels, hath an old age; a time of fading:
And so in the rest of these precious Jewels, and orient Pearls in the world, their Light is from that Light which is above: and only in reflection of that Light. And for their duration, they cannot hold and keep time with that glory which is in the heavenly bodies. For the Light and brightness which is in Jewels, hath an old age; a time of fading:
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or else (rather I thinke) because that the outward ayre brings a kinde of slough upon it, that duls the Iewell, and makes it that it cannot shew so bright as it was before.
or Else (rather I think) Because that the outward air brings a kind of slough upon it, that duls the Jewel, and makes it that it cannot show so bright as it was before.
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And chiefly, because the vertue and power of it (as in other things) growes to the Center. As wee see in an apple, which is full when it is greene; but when it is kept long,
And chiefly, Because the virtue and power of it (as in other things) grows to the Centre. As we see in an apple, which is full when it is green; but when it is kept long,
So it is in Iemmes and Iewels, the power of it inclines inward. As Scaliger saith, that he had a load-stone, and other stones, that had so lost the power attractive, that it could not draw, untill he brake it in the midst,
So it is in Jems and Jewels, the power of it inclines inward. As Scaliger Says, that he had a Loadstone, and other stones, that had so lost the power Attractive, that it could not draw, until he brake it in the midst,
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It is a strange and terrible thing to imagine, what may be prognosticated and truely foretold, by the meeting, and by the constellation of the starres.
It is a strange and terrible thing to imagine, what may be prognosticated and truly foretold, by the meeting, and by the constellation of the Stars.
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no great warre; no deluge or inundation of waters, but a wise man may (without any medling with the divell ) by the meeting and constellation of the starres, tell when it shall be.
no great war; no deluge or inundation of waters, but a wise man may (without any meddling with the Devil) by the meeting and constellation of the Stars, tell when it shall be.
they are alway quiet, and yet they never rest: their circular motion being their joy; and all their rest being in their moving and stirring. So that in these regards, the Apostle saith, There is one glory of the heavenly,
they Are always quiet, and yet they never rest: their circular motion being their joy; and all their rest being in their moving and stirring. So that in these regards, the Apostle Says, There is one glory of the heavenly,
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and another glory of the Starres: For one Starre differeth from another in glory. This now is the second part of the comparison: wherein he leaves the earthly things,
and Another glory of the Stars: For one Star differeth from Another in glory. This now is the second part of the comparison: wherein he leaves the earthly things,
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For we must not imagine, that those bodies that dyed crooked, shall rise crooked; nor that those bodies that dyed weake, and lame, and yong; shall rise so:
For we must not imagine, that those bodies that died crooked, shall rise crooked; nor that those bodies that died weak, and lame, and young; shall rise so:
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you know (as the Philosopher said well) if it were not for the sunne, whatsoever the Moone, and Starres, could doe, we should have a continuall night. For that is that great and mighty lampe of the world, wherein God hath recollected and bound up all the body and bulke of light; and it is of that unspeakeable beautie, and of that rare excellency, that all the stars in heaven, borrow their light from thence,
you know (as the Philosopher said well) if it were not for the sun, whatsoever the Moon, and Stars, could do, we should have a continual night. For that is that great and mighty lamp of the world, wherein God hath recollected and bound up all the body and bulk of Light; and it is of that unspeakable beauty, and of that rare excellency, that all the Stars in heaven, borrow their Light from thence,
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it was a chaos and confusion before, but when the light was made the distinction, did appeare) and as a man cannot work without light, so God describes himself unto us:
it was a chaos and confusion before, but when the Light was made the distinction, did appear) and as a man cannot work without Light, so God describes himself unto us:
and so made that light proper and peculiar to the sunne, that he should have a power to diffuse and communicate his light to all the starres in heaven.
and so made that Light proper and peculiar to the sun, that he should have a power to diffuse and communicate his Light to all the Stars in heaven.
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There is no starre that shines in his owne light; but all the light they have, they borrow it from the sunne: because that God would bring all the light to one head and principle;
There is no star that shines in his own Light; but all the Light they have, they borrow it from the sun: Because that God would bring all the Light to one head and principle;
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The sunne shines not so bright in the winter, as hee doth in the summer: because his beames in the winter, be not so direct as in the summer, and in the southerne parts of the world, where the sunne is directly over the verticall poynt, directly over their heads:
The sun shines not so bright in the winter, as he does in the summer: Because his beams in the winter, be not so Direct as in the summer, and in the southern parts of the world, where the sun is directly over the vertical point, directly over their Heads:
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because the sunne is in a lower circle, and though he be nearer the earth, by his bodily presence, yet he is further off by his power and operation: and in summer, when he seemes to be neare,
Because the sun is in a lower circle, and though he be nearer the earth, by his bodily presence, yet he is further off by his power and operation: and in summer, when he seems to be near,
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yet he is furthest off in body, but is nearer by his operation: because of the directnesse of his beame. I say the Lord hath made a difference in the beate and light that is in the body of the sunne; that there is one kinde of heate and light in summer, and another kinde in winter. So wondrous is God, in making of difference,
yet he is furthest off in body, but is nearer by his operation: Because of the directness of his beam. I say the Lord hath made a difference in the beat and Light that is in the body of the sun; that there is one kind of heat and Light in summer, and Another kind in winter. So wondrous is God, in making of difference,
The glory of the Moone, we know how farre it comes short of the first, of the glory of the sunne: for it is neither a full glory, neither is it her owne glory: but that which it hath, is derived from the body of the sunne: and in the day time,
The glory of the Moon, we know how Far it comes short of the First, of the glory of the sun: for it is neither a full glory, neither is it her own glory: but that which it hath, is derived from the body of the sun: and in the day time,
when the sunne is in his strength, the Moone is like a cloud, if it be then above our horison: and when there is any shadow, by the interposition of the earth: the shadow of the earth doth so drowne her,
when the sun is in his strength, the Moon is like a cloud, if it be then above our horison: and when there is any shadow, by the interposition of the earth: the shadow of the earth does so drown her,
and so deprive her of the light of the sunne (for the time) that either totally, or in so many parts, she is utterly darkened. And evermore one side of the Moone is blacke, because of the distance of the sunne. For that side which is next to the sunne, is light:
and so deprive her of the Light of the sun (for the time) that either totally, or in so many parts, she is utterly darkened. And evermore one side of the Moon is black, Because of the distance of the sun. For that side which is next to the sun, is Light:
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because her motion is swifter than the sunnes, (for she doth that in a moneth, which the sunne doth in a whole yeare, because he is further off from the earth) accordingly I say,
Because her motion is swifter than the suns, (for she does that in a Monn, which the sun does in a Whole year, Because he is further off from the earth) accordingly I say,
all the distemper of lunatiques and frantiques: and whatsoever thing almost is in the trees in the vegitables, or in the sencible things, to be guided and governed:
all the distemper of Lunatics and frantiques: and whatsoever thing almost is in the trees in the vegetables, or in the sensible things, to be guided and governed:
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even these men that have a weaker light, they doe more good then those that are greater men, that are further off; that are carelesse and negligent: therefore the Moone hath a greater operation, being nearer the earth:
even these men that have a Weaker Light, they do more good then those that Are greater men, that Are further off; that Are careless and negligent: Therefore the Moon hath a greater operation, being nearer the earth:
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therefore it is called a great light, and because of the great office she hath in guiding the night; and likewise in respect of her use; the benefit of her in the growth of all things, being great;
Therefore it is called a great Light, and Because of the great office she hath in guiding the night; and likewise in respect of her use; the benefit of her in the growth of all things, being great;
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And although the Mathematicians describe them to be no more, but a thousand thousand and two and twenty starres (according to the 48. Images, which they describe in the firmament ) yet it is certaine, that there be other starres that are not discerned, which passe all number. All these starres, are sorted out into six magnitudes, even into six differences: not to stand now upon them.
And although the Mathematicians describe them to be no more, but a thousand thousand and two and twenty Stars (according to the 48. Images, which they describe in the firmament) yet it is certain, that there be other Stars that Are not discerned, which pass all number. All these Stars, Are sorted out into six magnitudes, even into six differences: not to stand now upon them.
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In the first magnitude or difference, there are but fifteene starres: seven of them are in the South, and three of them in the North, and five in the Zodiaque. And these are goodly starres, that Navigators commend:
In the First magnitude or difference, there Are but fifteene Stars: seven of them Are in the South, and three of them in the North, and five in the Zodiaque. And these Are goodly Stars, that Navigators commend:
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The sixth magnitude, is the least of all, and yet the least starre that is in the heavens, is so great, that it exceeds the earth eighteene times over:
The sixth magnitude, is the least of all, and yet the least star that is in the heavens, is so great, that it exceeds the earth eighteene times over:
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yet is it a wondrous thing, that God hath made all these starres, to draw their light from the Sunne. For although they have a proper light of their owne,
yet is it a wondrous thing, that God hath made all these Stars, to draw their Light from the Sun. For although they have a proper Light of their own,
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till it be enlivened by the light of the Sunne. The starres, therefore, are never eclipsed; because they alway see the Sunne: the Moone is sometime eclipsed; it doth not alway see the Sunne: there is an interposition of the shadow of the earth, that comes betweene her and him;
till it be enlivened by the Light of the Sun. The Stars, Therefore, Are never eclipsed; Because they always see the Sun: the Moon is sometime eclipsed; it does not always see the Sun: there is an interposition of the shadow of the earth, that comes between her and him;
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his meaning is, that one starre is of one magnitude; and another, of another: and according to their bignesse, is their glory, their shining, and their brightnesse.
his meaning is, that one star is of one magnitude; and Another, of Another: and according to their bigness, is their glory, their shining, and their brightness.
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He that is in the first magnitude, to carry himselfe in a more glorious and brighter lustre, then he that is in the second; and the second, then the third: every man should keepe his magnitude, here upon the earth;
He that is in the First magnitude, to carry himself in a more glorious and Brighter lustre, then he that is in the second; and the second, then the third: every man should keep his magnitude, Here upon the earth;
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This is that which the Apostle intends to proove: first comparatively, with these earthly bodies. Secondly comparatively, with the bodies that are glorious among themselves.
This is that which the Apostle intends to prove: First comparatively, with these earthly bodies. Secondly comparatively, with the bodies that Are glorious among themselves.
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or to comprehend that wondrous picture, that God shall draw upon this poore carkasse, which now languisheth in this world) that looke what difference there is betweene the creeping on the earth;
or to comprehend that wondrous picture, that God shall draw upon this poor carcase, which now Languishes in this world) that look what difference there is between the creeping on the earth;
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the Lord shall make the same difference above our expectation, according to his promise in the bodies that he shall restore againe at the Resurrection. Therefore his meaning is, do not aske,
the Lord shall make the same difference above our expectation, according to his promise in the bodies that he shall restore again At the Resurrection. Therefore his meaning is, do not ask,
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the body shall be destroyed, and shall not be the same. Yes (saith the Apostle ) it is the same, even as all earthly bodies, are the same among themselves, in the generall element: and the heavenly bodies (as the starres ) are all celestiall bodies; and yet there is a difference, and one is more glorious then another:
the body shall be destroyed, and shall not be the same. Yes (Says the Apostle) it is the same, even as all earthly bodies, Are the same among themselves, in the general element: and the heavenly bodies (as the Stars) Are all celestial bodies; and yet there is a difference, and one is more glorious then Another:
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he shall have more honour then all his schollars, that followed him) yet these things are spoken but by way of humane conjecture; and cannot bee proved directly by the holy Scriptures. How be it,
he shall have more honour then all his Scholars, that followed him) yet these things Are spoken but by Way of humane conjecture; and cannot be proved directly by the holy Scriptures. How be it,
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because it is the common tenent of the Fathers, wee ought not to finde fault with them, nor to remove the ancient bounds and limits, but to follow them in the doctrine they have taught us.
Because it is the Common tenent of the Father's, we ought not to find fault with them, nor to remove the ancient bounds and Limits, but to follow them in the Doctrine they have taught us.
they shall all be starres: but yet not of the same magnitude; not of the same beautie and proportion: not of the same excellencie. And to this purpose the Schoole men have devised a distinction in the lawrell crownes, that the Saints of God shall have:
they shall all be Stars: but yet not of the same magnitude; not of the same beauty and proportion: not of the same excellency. And to this purpose the School men have devised a distinction in the laurel crowns, that the Saints of God shall have:
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And there are divers similitudes that set out this, in the Gospell. As of him that received ten talents, and was made Lord of ten Cities. Of him that sowes plenteously, and reapes plenteously: whereas another soweth sparingly.
And there Are diverse Similitudes that Set out this, in the Gospel. As of him that received ten Talents, and was made Lord of ten Cities. Of him that sows plenteously, and reaps plenteously: whereas Another Soweth sparingly.
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as for the Apostles. This joy is accidentall: it happens to them, because they have wrought in their callings; because they have beene diligent in their places.
as for the Apostles. This joy is accidental: it happens to them, Because they have wrought in their callings; Because they have been diligent in their places.
a man is •ot borne with learning ) therefore they say, according to the wisedome which a man hath used wel in this world, hee shall be rewarded in heaven in a greater measure.
a man is •ot born with learning) Therefore they say, according to the Wisdom which a man hath used well in this world, he shall be rewarded in heaven in a greater measure.
but in respect of his accidentall joy, honour for his wisedome and learning, and for his almes-deeds, (which is by way of accident ) and so according to his workes, he shall have a reward: according to a mans works, so shall his reward be.
but in respect of his accidental joy, honour for his Wisdom and learning, and for his almsdeeds, (which is by Way of accident) and so according to his works, he shall have a reward: according to a men works, so shall his reward be.
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If God have made all bodies visible; and these visible bodies be so different each from other, in distance of place, in operation, and power, and in evidence: much more must wee thinke he will make a difference at the day of the Resurrection.
If God have made all bodies visible; and these visible bodies be so different each from other, in distance of place, in operation, and power, and in evidence: much more must we think he will make a difference At the day of the Resurrection.
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except it bee for the varietie of mens merits. You must not be offended for this word merit; for the Fathers in old time, tooke it not in a proud sence:
except it be for the variety of men's merits. You must not be offended for this word merit; for the Father's in old time, took it not in a proud sense:
Theophilact brings another reason, which presseth better, and urgeth further then this, If we marke it (saith he) we see the damned in hell, have a different torment:
Theophilact brings Another reason, which Presseth better, and urges further then this, If we mark it (Says he) we see the damned in hell, have a different torment:
they should have easier torment then those that despised the Gospell. And therefore, seeing there shall be an inequalitie of torment, and that those that are cast away from the sight of God, shall have a divers deformitie, they shall all be deformed, but some more then other:
they should have Easier torment then those that despised the Gospel. And Therefore, seeing there shall be an inequality of torment, and that those that Are cast away from the sighed of God, shall have a diverse deformity, they shall all be deformed, but Some more then other:
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there is more unworthinesse in some bodies, according to the qualitie of their sinnes. And so it follows, on the contrary, that the mercie of God shall bee opened and manifested, in a greater measure upon one man, then upon another:
there is more unworthiness in Some bodies, according to the quality of their Sins. And so it follows, on the contrary, that the mercy of God shall be opened and manifested, in a greater measure upon one man, then upon Another:
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For out of the water, he hath taken all the brightnesse that is in this world, the starres of heaven are bright, because they are taken out of the water: and the brightnesse of jemmes,
For out of the water, he hath taken all the brightness that is in this world, the Stars of heaven Are bright, Because they Are taken out of the water: and the brightness of jems,
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and out of the earth, comes all things that are obscure and darke: so the Lord shall make out of this body (out of one lumpe and masse) a wondrous varietie. At that day he shall make some,
and out of the earth, comes all things that Are Obscure and dark: so the Lord shall make out of this body (out of one lump and mass) a wondrous variety. At that day he shall make Some,
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as those that bring forth thirty fold; others, as those that bring forth sixtie; and some, as those that bring forth an hundred fold; in an admirable difference:
as those that bring forth thirty fold; Others, as those that bring forth sixtie; and Some, as those that bring forth an hundred fold; in an admirable difference:
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for here I bring thee the penie. As he that can bring the penie, shall have heaven; so there be some that have more then the penie: and those shall have varietie of mansions, and goodly places in the paradise of God, they shall be the chiefe and principall. To conclude all.
for Here I bring thee the penny. As he that can bring the penny, shall have heaven; so there be Some that have more then the penny: and those shall have variety of mansions, and goodly places in the paradise of God, they shall be the chief and principal. To conclude all.
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For it is not attained without a high comprehension (there being no meanes for these straite vessels to keepe and hold such a latitude of honour, they are too great for us) therefore God shall reward us according to our works; and according to the service that we do him.
For it is not attained without a high comprehension (there being no means for these strait vessels to keep and hold such a latitude of honour, they Are too great for us) Therefore God shall reward us according to our works; and according to the service that we do him.
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Not for any merit of ours (for that were nothing at all, but hell, and confusion ) but for the merits of Christ: upon whom wee layhold by faith. By which means his merits are made ours, and we make him ours:
Not for any merit of ours (for that were nothing At all, but hell, and confusion) but for the merits of christ: upon whom we layhold by faith. By which means his merits Are made ours, and we make him ours:
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IN these words the holie Apostle describes unto us, those rare supernaturall qualities, which God will deck the bodies of the Saints withall, in the great day of the Resurrection.
IN these words the holy Apostle describes unto us, those rare supernatural qualities, which God will deck the bodies of the Saints withal, in the great day of the Resurrection.
It is true, that to prepare the minds of men, by familiar similies, and examples before their eies, is a part of wondrous art, and great oratorie: for so our Saviour used in the Gospel, still, to draw men by those things that were before them;
It is true, that to prepare the minds of men, by familiar similes, and Examples before their eyes, is a part of wondrous art, and great oratory: for so our Saviour used in the Gospel, still, to draw men by those things that were before them;
there is a kind of deeper divinity, then that which is from similitude; which our Saviour Christ mingleth with his similitudes, as the Apostle Paul doth here.
there is a kind of Deeper divinity, then that which is from similitude; which our Saviour christ mingleth with his Similitudes, as the Apostle Paul does Here.
and had shewed us that they are things possible, that the body that is so corrupt, that it should have a new quality; that it should receive incorruption, and never corrupt again;
and had showed us that they Are things possible, that the body that is so corrupt, that it should have a new quality; that it should receive incorruption, and never corrupt again;
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that the dead body which is so deformed, should have such a glory, and beauty, that there is no creature, no visible creature which God hath made, can compare with it;
that the dead body which is so deformed, should have such a glory, and beauty, that there is no creature, no visible creature which God hath made, can compare with it;
that the body that is so weak, and so full of infirmity, that it should have such a supernaturall strength, whereby it shall exceed a thousand Sampsons in strength and vigour; that the body that is a lump, a meere carnall masse, that it should come to that nimblenesse, and agility, and swiftnesse, that it should become rather a spirit then a bodie, when it is raised.
that the body that is so weak, and so full of infirmity, that it should have such a supernatural strength, whereby it shall exceed a thousand Sampsons in strength and vigour; that the body that is a lump, a mere carnal mass, that it should come to that nimbleness, and agility, and swiftness, that it should become rather a Spirit then a body, when it is raised.
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So, as it is with the corne so, as it is with those divers kinds of flesh; as it is in the difference of the heavenly bodies, cōpared with the earthly; & as the heavenly bodies are mutually different one from another.
So, as it is with the corn so, as it is with those diverse Kinds of Flesh; as it is in the difference of the heavenly bodies, compared with the earthly; & as the heavenly bodies Are mutually different one from Another.
so the glory that shall be revealed upon the bodies of the Saints, out of a rotten thing, which was nothing but as an eare of corne, putrifyed and corrupted: out of this, there comes a glorious stalke of incorruption and beautie, that shall remaine for ever.
so the glory that shall be revealed upon the bodies of the Saints, out of a rotten thing, which was nothing but as an ear of corn, Putrified and corrupted: out of this, there comes a glorious stalk of incorruption and beauty, that shall remain for ever.
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they have not all one magnitude; they are not all of one brightnesse: but according to their severall magnitud•s, so is their shining & brightnesse. So the Lord shall make the admirable difference, not onely betweene the present bodies that we have here,
they have not all one magnitude; they Are not all of one brightness: but according to their several magnitud•s, so is their shining & brightness. So the Lord shall make the admirable difference, not only between the present bodies that we have Here,
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So now to come to that part of the Text. You see the substance is thus much, Hee tels us, there shall be some rare qualities, which God shall poure upon this flesh; which it could never attaine to in this life,
So now to come to that part of the Text. You see the substance is thus much, He tells us, there shall be Some rare qualities, which God shall pour upon this Flesh; which it could never attain to in this life,
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It shall have honour; it shall have strength, it shall have nimblenesse and subtlety: and all this shall be tyed with a golden band of incorruption, which is that that makes all sweet, and full.
It shall have honour; it shall have strength, it shall have nimbleness and subtlety: and all this shall be tied with a golden band of incorruption, which is that that makes all sweet, and full.
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that the strength there, shall be without corruption, their beauty shall be incorrupt; their agility and subtlety of body shall be incorrupt; all these things shall be for ever;
that the strength there, shall be without corruption, their beauty shall be incorrupt; their agility and subtlety of body shall be incorrupt; all these things shall be for ever;
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This is the height and depth of this Text. As if the Apostle had said, You wonder in your selves to consider the great difference that shall be between the bodies that are raised, and the bodies which you have now in this life;
This is the height and depth of this Text. As if the Apostle had said, You wonder in your selves to Consider the great difference that shall be between the bodies that Are raised, and the bodies which you have now in this life;
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For what is more contrary then corruption and incorruption? what is more contrary, then honour and dishonour? what is more contrary, then weaknesse and power? what is more contrary, then naturall and spirituall? and behold, God shall so turne the termes of this present state, in that blessed world; that whereas now, here is nothing but a masse of corruption, then there shall be a glorious peece of incorruption: whereas now, it is compassed about with shame and deformity; in death, and in sicknesse, in consumption, and in misery; then there shall be a vessell of honour, that shall be every way shining, and glorious in the sight of God; that whereas now this body is subject to weaknesse, (all the strongest lives in the world, being full of great weaknesse ) then, it shall be a mirrour of strength: it shall have an arme, able to break a bow of steele:
For what is more contrary then corruption and incorruption? what is more contrary, then honour and dishonour? what is more contrary, then weakness and power? what is more contrary, then natural and spiritual? and behold, God shall so turn the terms of this present state, in that blessed world; that whereas now, Here is nothing but a mass of corruption, then there shall be a glorious piece of incorruption: whereas now, it is compassed about with shame and deformity; in death, and in sickness, in consumption, and in misery; then there shall be a vessel of honour, that shall be every Way shining, and glorious in the sighed of God; that whereas now this body is Subject to weakness, (all the Strongest lives in the world, being full of great weakness) then, it shall be a mirror of strength: it shall have an arm, able to break a bow of steel:
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that whereas now it is a lumpish creature: then it shall be swift as a soaring eagle; and like unto an Angell of God: for we shall be equall to the Angels of God, in heaven.
that whereas now it is a lumpish creature: then it shall be swift as a soaring Eagl; and like unto an Angel of God: for we shall be equal to the Angels of God, in heaven.
a mans friends must looke upon him, and see the gastly countenance in the dead corps. This the Apostle calls dishonour, there is nothing in the world more dishonourable, that is, there is nothing in the world more hatefull to look upon,
a men Friends must look upon him, and see the ghastly countenance in the dead corpse. This the Apostle calls dishonour, there is nothing in the world more dishonourable, that is, there is nothing in the world more hateful to look upon,
that is, in such a miserable feeblenesse and desolation, and so deprived of all strength and power, that it is left as a trampling stock for men and beasts.
that is, in such a miserable feebleness and desolation, and so deprived of all strength and power, that it is left as a trampling stock for men and beasts.
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But on the contrary; God shall invest it, in stead of corruption, with incorruption, with impassibility, with immortality: and in stead of weaknesse, it shall have strength: and so of the rest.
But on the contrary; God shall invest it, in stead of corruption, with incorruption, with impassibility, with immortality: and in stead of weakness, it shall have strength: and so of the rest.
And first for the two metaphors that be used, It is sowne. It is a good observation of St. Chrysostom that the holy Apostle is so confident in the matter, that he useth the termes interchangeably, between the sowing of the corne, and the burying of the dead body. For, (saith he) when he speaks of the sowing of the corne, he useth the phrase which properly belongs to the burying of the dead: and when hee speaks of the burying of the dead, he useth that maner of speech which belongeth unto the corn. To teach us, that as there is nothing that could have been spoken more fitly;
And First for the two metaphors that be used, It is sown. It is a good observation of Saint Chrysostom that the holy Apostle is so confident in the matter, that he uses the terms interchangeably, between the sowing of the corn, and the burying of the dead body. For, (Says he) when he speaks of the sowing of the corn, he uses the phrase which properly belongs to the burying of the dead: and when he speaks of the burying of the dead, he uses that manner of speech which belongeth unto the corn. To teach us, that as there is nothing that could have been spoken more fitly;
To die, belongs properly to that which hath life, which hath a sensible life, (although there be a kind of death to in other things) but yet this word is used most properly, to signifie the life of man, when it passeth from the body.
To die, belongs properly to that which hath life, which hath a sensible life, (although there be a kind of death to in other things) but yet this word is used most properly, to signify the life of man, when it passes from the body.
And againe, when he saith, It is quickned; to be quickned, most properly belongs to the highest life, the life of man. So to die, and to be quickned againe from death, are phrases, and termes, that properly belong to the life of man: yet the Apostle useth it here in speaking of the corne, to which it belongs not properly and significantly.
And again, when he Says, It is quickened; to be quickened, most properly belongs to the highest life, the life of man. So to die, and to be quickened again from death, Are phrases, and terms, that properly belong to the life of man: yet the Apostle uses it Here in speaking of the corn, to which it belongs not properly and significantly.
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And now when he comes to speak of the burying of the bodies, he useth a phrase which is proper to the corne: and saith, It is sowne, and It is raised up: that is, it is brought forth in that variety as the corn is cloathed with.
And now when he comes to speak of the burying of the bodies, he uses a phrase which is proper to the corn: and Says, It is sown, and It is raised up: that is, it is brought forth in that variety as the corn is clothed with.
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Another sowing is this which the Apostle speaks of here, which is in the wombe of that great mother, the Earth: which is the common mother, and universall nurse of all mankind.
another sowing is this which the Apostle speaks of Here, which is in the womb of that great mother, the Earth: which is the Common mother, and universal nurse of all mankind.
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For it is certaine, that the prime principles of men are laid in corruption, and the first sation or sowing is a concealed and secret matter, a shamefull action,
For it is certain, that the prime principles of men Are laid in corruption, and the First sation or sowing is a concealed and secret matter, a shameful actium,
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Therefore I cannot follow those extravagancies, but apply it to the Resurrection. It is certaine the Apostle meanes of that sowing of God, when he sows the body in the ground: Earth to earth, ashes to ashes, as St. Chrysostom saith:
Therefore I cannot follow those extravagancies, but apply it to the Resurrection. It is certain the Apostle means of that sowing of God, when he Sovus the body in the ground: Earth to earth, Ashes to Ashes, as Saint Chrysostom Says:
but this sowing of God, of his children in the grave, (of which this Text, as also this Chapter must be understood) it is a sowing, not to a life of misery, but to a state of glory. There shall be no trouble after that,
but this sowing of God, of his children in the grave, (of which this Text, as also this Chapter must be understood) it is a sowing, not to a life of misery, but to a state of glory. There shall be no trouble After that,
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So then, It is sowne. Hee useth this word upon purpose, to take from us the feare of death: the feare and trouble of that great monster, and bugg of the world.
So then, It is sown. He uses this word upon purpose, to take from us the Fear of death: the Fear and trouble of that great monster, and Bugg of the world.
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and the faithfull, with faithfull Abraham, they hope against hope: that when desperation assailes him, then he is strongest, in his hope to God. It is sowne:
and the faithful, with faithful Abraham, they hope against hope: that when desperation assails him, then he is Strongest, in his hope to God. It is sown:
in the field of God, in Gods acre: as in many places in Germany, the Church-yards are called Gods acre. It is not cast into the water, it is not cast into the fire to be burned,
in the field of God, in God's acre: as in many places in Germany, the Churchyards Are called God's acre. It is not cast into the water, it is not cast into the fire to be burned,
The Lord therefore takes this seed, and he so layes it up, where it may bring the most profit, and rise with the richest advantage. It is sown in the bosome of the great mother the earth, which is fruitfull, and abounds in plenty: which receives the first and later raine, and sets the vallies thick with corne, that it makes men rejoyce and sing.
The Lord Therefore Takes this seed, and he so lays it up, where it may bring the most profit, and rise with the Richest advantage. It is sown in the bosom of the great mother the earth, which is fruitful, and abounds in plenty: which receives the First and later rain, and sets the valleys thick with corn, that it makes men rejoice and sing.
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In such a place is this semination, this sowing: it is sowne by the hand of God, it is sowne in the expectation of hope & profit. This word the Apostle useth, to allure us to familiarity with that, which of necessity we must undergoe.
In such a place is this semination, this sowing: it is sown by the hand of God, it is sown in the expectation of hope & profit. This word the Apostle uses, to allure us to familiarity with that, which of necessity we must undergo.
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Men must forgoe this tabernacle, but it is grievous to them to think of it: they are perplexed, and distressed, when such melancholy thoughts come in their heads.
Men must forgo this tabernacle, but it is grievous to them to think of it: they Are perplexed, and distressed, when such melancholy thoughts come in their Heads.
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And let us conceive the goodnesse of God, which follows us, even unto our death, and opens a gate of hope, and makes us prisoners of hope, and gives passage to the performance of those blessed promises wherein we are instructed,
And let us conceive the Goodness of God, which follows us, even unto our death, and Opens a gate of hope, and makes us Prisoners of hope, and gives passage to the performance of those blessed promises wherein we Are instructed,
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It is necessary, before hand, to raise our spirits unto him, that he may make a requitall unto us at the great day of his Visitation. So much for the metaphors. It is sowne in corruption.
It is necessary, before hand, to raise our spirits unto him, that he may make a requital unto us At the great day of his Visitation. So much for the metaphors. It is sown in corruption.
so corruption is a work which God permits to be done, whereby a thing is brought to fall from that being, either to no-being at all, to have no being in our sense;
so corruption is a work which God permits to be done, whereby a thing is brought to fallen from that being, either to no-being At all, to have no being in our sense;
or else to such a base and naughty being, that a man can see no reason why it should ever have been so glorious and so goodly, to come to such a foule disgracefull downfall.
or Else to such a base and naughty being, that a man can see no reason why it should ever have been so glorious and so goodly, to come to such a foul disgraceful downfall.
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and although there be some kind of liquors, that when they are corrupted, they serve for some use; (as wine when it is corrupt, it turnes to vineger: and although it be not fit to drink,
and although there be Some kind of Liquors, that when they Are corrupted, they serve for Some use; (as wine when it is corrupt, it turns to vinegar: and although it be not fit to drink,
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but yet the chiefest and greatest number of things, when they come once to be corrupted, they come as much as to say to nothing, to a kind of dissolution: for there is nothing that can be turned unto nothing simply, but because the use, and property, and substance is so disgraced,
but yet the chiefest and greatest number of things, when they come once to be corrupted, they come as much as to say to nothing, to a kind of dissolution: for there is nothing that can be turned unto nothing simply, but Because the use, and property, and substance is so disgraced,
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For the forme of man, being his reasonable soule; as long as that is in the body, it is cōpact and free from corruption: and it keeps the beauty in the forme and image of God, in its proper frame and figure. But when the soule is gone,
For the Form of man, being his reasonable soul; as long as that is in the body, it is compact and free from corruption: and it keeps the beauty in the Form and image of God, in its proper frame and figure. But when the soul is gone,
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that is, the principles of the body, which consist of bloud, and flesh, and skin, and bones, and colour, and complexion, and proportion, and figure, and frame: all these goe away presently after the soule is gone.
that is, the principles of the body, which consist of blood, and Flesh, and skin, and bones, and colour, and complexion, and proportion, and figure, and frame: all these go away presently After the soul is gone.
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God (tis true) made the body of man uncorrupt, had he persisted in obedience: but as soone as man by his prevarication, by transgression of Gods command, was drawne into sinne; he brought upon him this worme of corruption: which never ceaseth to work upon the powers and faculties of flesh and bloud, and upon every part, till at the last it work it to an utter nothing, to a very desolation. And this corruption, if it could be contained, it were well:
God (this true) made the body of man uncorrupt, had he persisted in Obedience: but as soon as man by his prevarication, by Transgression of God's command, was drawn into sin; he brought upon him this worm of corruption: which never ceases to work upon the Powers and faculties of Flesh and blood, and upon every part, till At the last it work it to an utter nothing, to a very desolation. And this corruption, if it could be contained, it were well:
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if it could consist within some termes. For corruption is proper to the body; but yet through the infection of sin, the gangrene hath so poysoned and possessed the whole man, that corruption (by a metaphor ) is brought into the soule to:
if it could consist within Some terms. For corruption is proper to the body; but yet through the infection of since, the gangrene hath so poisoned and possessed the Whole man, that corruption (by a metaphor) is brought into the soul to:
If the light that is in thee be darknesse, how great is that darknesse? saith the Lord Iesus. Men in this world are corrupt in body: they are corrupt in soule: they are corrupt in their understandings, in their speeches: they are corrupt in their wayes, as the Prophet saith, Corrupt they are, and become abominable in their doings, there is none that doth good, no not one.
If the Light that is in thee be darkness, how great is that darkness? Says the Lord Iesus. Men in this world Are corrupt in body: they Are corrupt in soul: they Are corrupt in their understandings, in their Speeches: they Are corrupt in their ways, as the Prophet Says, Corrupt they Are, and become abominable in their doings, there is none that does good, no not one.
But the chiefe corruption, intended here, is corruptibility: that is, the rottennes of the parts of the body, when they are once dissolved, and melted, and fall from one another.
But the chief corruption, intended Here, is corruptibility: that is, the rottenness of the parts of the body, when they Are once dissolved, and melted, and fallen from one Another.
To conclude this point: because we know it by experience, and we beare about us these corrupt bodies: and we are troubled with the signs of corruption every day, if we understand any thing,
To conclude this point: Because we know it by experience, and we bear about us these corrupt bodies: and we Are troubled with the Signs of corruption every day, if we understand any thing,
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but rather let us study mortification, such as becomes the children of God: let us weep for our owne corruptions: for they grow so fast upon us, that they make us odious, even unto our owne selves,
but rather let us study mortification, such as becomes the children of God: let us weep for our own corruptions: for they grow so fast upon us, that they make us odious, even unto our own selves,
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What a deale of cost, what a deal of painting, and art, and labour, and time, is spent now adaies to conceal this corruption? Corrupt bodies will not seem to be corrupt, but they will be immortall, and eternall: and those offensive things that be in nature, and that grossenesse and loathsomnesse that lurks in these bodies, we seek by perfumes, and by orient colours, and singular diet, to suppresse them,
What a deal of cost, what a deal of painting, and art, and labour, and time, is spent now adais to conceal this corruption? Corrupt bodies will not seem to be corrupt, but they will be immortal, and Eternal: and those offensive things that be in nature, and that grossness and loathsomeness that lurks in these bodies, we seek by perfumes, and by orient colours, and singular diet, to suppress them,
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therefore, to thy soule, that though thy outward man be (like it selfe) corrupt, yet thy inward-man may be renewed daily in holinesse and righteousnesse, to serve the living God:
Therefore, to thy soul, that though thy outward man be (like it self) corrupt, yet thy Inward-man may be renewed daily in holiness and righteousness, to serve the living God:
for that the Lord hath promised them another state, which is incorrupt. And although wee cannot understand how it shall be, by looking upon these earthly bodies, (for we see every thing comes to nothing, and is dissolved ) yet the Lord hath given us a signe of it, in the starres of heaven, which are incorrupt. They are uncorrupt, even in our common sense and experience: for they be not mixed, as these elementary bodies be;
for that the Lord hath promised them Another state, which is incorrupt. And although we cannot understand how it shall be, by looking upon these earthly bodies, (for we see every thing comes to nothing, and is dissolved) yet the Lord hath given us a Signen of it, in the Stars of heaven, which Are incorrupt. They Are uncorrupt, even in our Common sense and experience: for they be not mixed, as these elementary bodies be;
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and in the soule of man that hee carries within him, which is likewise uncorrupt, These are emblems of that incorruption, that God will worke upon our bodies also.
and in the soul of man that he carries within him, which is likewise uncorrupt, These Are emblems of that incorruption, that God will work upon our bodies also.
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it must be a slave to corruption, it is bound over to corruption; it is full of putrifaction, and it must needs say as Iob, I will say unto rottennesse, thou art my mother,
it must be a slave to corruption, it is bound over to corruption; it is full of putrefaction, and it must needs say as Job, I will say unto rottenness, thou art my mother,
Yet the Lord hath made in these, spirits, and he will waken these bodies, wher• he cleares and frees them from sinne: he will make in them an eternall vigour; and the everlasting influence of his goodnesse and grace, shall keep that sweetnesse for ever,
Yet the Lord hath made in these, spirits, and he will waken these bodies, wher• he clears and frees them from sin: he will make in them an Eternal vigour; and the everlasting influence of his Goodness and grace, shall keep that sweetness for ever,
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First, for the goodnesse of the matter. The Lord shall make that a sollid, lively, and vigorous matter, that shall never againe be subject to frailty, as the body was before by sin: that as the Indian or China dishes; the earth and clay that they are made of, is buryed certaine yeares in the ground:
First, for the Goodness of the matter. The Lord shall make that a solid, lively, and vigorous matter, that shall never again be Subject to frailty, as the body was before by since: that as the Indian or China Dishes; the earth and clay that they Are made of, is buried certain Years in the ground:
The body shall yeeld a full obedience, and the soule shall command with a full authority, and it shall be so furnished with new abilities, with new knowledge, with new desires, with new Zeale; that it is impossible for any temptations to passe as they doe now.
The body shall yield a full Obedience, and the soul shall command with a full Authority, and it shall be so furnished with new abilities, with new knowledge, with new Desires, with new Zeal; that it is impossible for any temptations to pass as they do now.
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Now, sometimes the soule tempts the body; and sometimes the body tempts the soule: and they doe mutually work each others subversion: but there shall be no such contrariety, then:
Now, sometime the soul tempts the body; and sometime the body tempts the soul: and they do mutually work each Others subversion: but there shall be no such contrariety, then:
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Therefore, I say, in that blessed world, they cannot sin: men that live in this flesh, cannot but sin: but God shall restore that blessed life, that it shall not possibly sin, nor conceive of sin:
Therefore, I say, in that blessed world, they cannot sin: men that live in this Flesh, cannot but since: but God shall restore that blessed life, that it shall not possibly since, nor conceive of since:
so it is impossible for the soule and body in that new world, that ever they should have any delight to goe from God: For then it were possible for a man to desire to be murthered, or for a man to desire to be robbed of his wealth:
so it is impossible for the soul and body in that new world, that ever they should have any delight to go from God: For then it were possible for a man to desire to be murdered, or for a man to desire to be robbed of his wealth:
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for to goe from God, is for a man to lose his treasure, to lose his life, to lose his wealth, to lose all his quiet and contentment: and there is no man that would lose these.
for to go from God, is for a man to loose his treasure, to loose his life, to loose his wealth, to loose all his quiet and contentment: and there is no man that would loose these.
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Thirdly, and lastly, this incorruption shall be in respect of the gracious assistance of the efficient cause. This, indeed, is the cause of causes: this is all in all. For though God make a glorious matter, and habilitate it with an excellent forme: yet, notwithstanding,
Thirdly, and lastly, this incorruption shall be in respect of the gracious assistance of the efficient cause. This, indeed, is the cause of Causes: this is all in all. For though God make a glorious matter, and habilitate it with an excellent Form: yet, notwithstanding,
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but God alone, as the Apostle saith, 1 Tim. 6. To God, who onely hath immortality. That is, who onely hath immortality of himselfe; and of necessity hath it, and cannot but have it.
but God alone, as the Apostle Says, 1 Tim. 6. To God, who only hath immortality. That is, who only hath immortality of himself; and of necessity hath it, and cannot but have it.
Here is the chiefe reason of our incorruption, because God shall fill us with the sweet water of his river of incorruption: which shall continually keepe us in our youth, and in our glory and strength, and in that state that he hath bestowed on us,
Here is the chief reason of our incorruption, Because God shall fill us with the sweet water of his river of incorruption: which shall continually keep us in our youth, and in our glory and strength, and in that state that he hath bestowed on us,
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and the worke that he hath begun, he will finish, and follow it with his continuall assistance. This is the reason, why we shall be incorrupt. For because of sinfull flesh, the Lord permits it here, to fall to its owne condition: and so it comes from better to worse; and from thence, to nothing at all, to dust and ashes. But there, by reason that the Lord shall shew his mercy, and by reason of the infinite delight that man shall take in God againe:
and the work that he hath begun, he will finish, and follow it with his continual assistance. This is the reason, why we shall be incorrupt. For Because of sinful Flesh, the Lord permits it Here, to fallen to its own condition: and so it comes from better to Worse; and from thence, to nothing At all, to dust and Ashes. But there, by reason that the Lord shall show his mercy, and by reason of the infinite delight that man shall take in God again:
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there shall be a continuall application of God to man, by a continuall influence, (as the Schools speak.) So as it is impossible, to think of any entrance of corruption: as that place where the Sun shines continually can never be darke: and that plot of ground, which hath a sweet well ever pouring into it, can never be dry nor thirsty. So it must needs be, where God is alwaies slowing in his light, and love, and grace: it is impossible there should be any pressing in,
there shall be a continual application of God to man, by a continual influence, (as the Schools speak.) So as it is impossible, to think of any Entrance of corruption: as that place where the Sun shines continually can never be dark: and that plot of ground, which hath a sweet well ever pouring into it, can never be dry nor thirsty. So it must needs be, where God is always slowing in his Light, and love, and grace: it is impossible there should be any pressing in,
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As if he should have said, thy waters run alway sweet, and abundantly: all fresh springs are in thee, therefore we shall not lack, nor die for thirst,
As if he should have said, thy waters run always sweet, and abundantly: all fresh springs Are in thee, Therefore we shall not lack, nor die for thirst,
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And for this purpose also, even for that we should be assured of this, the Scripture tels us that we shall have, in stead of sorrow, fulnesse of joy: in stead of darknesse in this life, we shall have eternall light: in stead of sicknesse, we shall have his saving health: in stead of death, we shall have life everlasting.
And for this purpose also, even for that we should be assured of this, the Scripture tells us that we shall have, in stead of sorrow, fullness of joy: in stead of darkness in this life, we shall have Eternal Light: in stead of sickness, we shall have his Saving health: in stead of death, we shall have life everlasting.
because God shall be alway flowing into it his goodnesse, and love in Christ Iesus. It shall not be able to suffer from a tempting devill: it shall not suffer from it selfe, nor from any other created nature:
Because God shall be always flowing into it his Goodness, and love in christ Iesus. It shall not be able to suffer from a tempting Devil: it shall not suffer from it self, nor from any other created nature:
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it shall not suffer from sicknesse, nor from time: the teeth of time which devoureth all things, shall not be able to set its fangs upon the bodies of the children of God. They shall not suffer from hell, nor from death: there shall be no matter of feare in any thing:
it shall not suffer from sickness, nor from time: the teeth of time which devoureth all things, shall not be able to Set its fangs upon the bodies of the children of God. They shall not suffer from hell, nor from death: there shall be no matter of Fear in any thing:
they shall not suffer from the flames of fire, it shall not be able to consume those glorious bodies; nor the sharpest sword shall not pierce the least haire of them,
they shall not suffer from the flames of fire, it shall not be able to consume those glorious bodies; nor the Sharpest sword shall not pierce the least hair of them,
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but as we see God preserved the three children in the fiery furnace, when it was extraordinary hot, that there was not so much as the smell of the singeing of the fire upon their garments.
but as we see God preserved the three children in the fiery furnace, when it was extraordinary hight, that there was not so much as the smell of the singing of the fire upon their garments.
and patterne of impassibility. And if the Lions were not able with their teeth, when they were so famished, to seize upon the body of Daniel, when hee was cast into the dungeon: much lesse shall infirmities have power,
and pattern of impassibility. And if the Lions were not able with their teeth, when they were so famished, to seize upon the body of daniel, when he was cast into the dungeon: much less shall infirmities have power,
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This is the strange dishonour to our nature: that the great Lords and Ladies which have slept before upon their beds of Ivorie; which had their goodly Curtaines, and Canopies, and singular arts to give them pleasure and contentment:
This is the strange dishonour to our nature: that the great lords and Ladies which have slept before upon their Beds of Ivory; which had their goodly Curtains, and Canopies, and singular arts to give them pleasure and contentment:
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now being dead, they must be outted from their palaces, and their goodly-roomes, and be thrust in the bowels of the earth: they must be accounted such kinde of creatures,
now being dead, they must be outed from their palaces, and their goodly-roomes, and be thrust in the bowels of the earth: they must be accounted such kind of creatures,
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but after a certaine season when he had mourned for her, he was faine to be a sutor to the sonnes of Heth, to sell him as much ground as to bury his dead in, to remove her out of his sight.
but After a certain season when he had mourned for her, he was feign to be a suitor to the Sons of Heth, to fell him as much ground as to bury his dead in, to remove her out of his sighed.
so that that goodly countenance should be turned to a gastly skeleton; that those faire cheeks should come to be pale ashes, or as a black charcoale: that those sparkling blazing eyes should become nothing,
so that that goodly countenance should be turned to a ghastly skeleton; that those fair cheeks should come to be pale Ashes, or as a black charcoal: that those sparkling blazing eyes should become nothing,
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Thus he that would not rest in the beauty of his creation, that would not maintain the glory of his countenance, and the image of God that hee had imprinted upon him:
Thus he that would not rest in the beauty of his creation, that would not maintain the glory of his countenance, and the image of God that he had imprinted upon him:
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There being no beast, no creature that is halfe so ugly: nothing falling so from it self, nothing so unlike it selfe, there being nothing traversed with such contrary passions, and with such figures, and lines of misery, as the face of a dead man.
There being no beast, no creature that is half so ugly: nothing falling so from it self, nothing so unlike it self, there being nothing traversed with such contrary passion, and with such figures, and lines of misery, as the face of a dead man.
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It should make him understand, that he ought not to be puffed up with conceits and pretences of honour: but to qualifie himselfe with this, comparing his dishonour, which the Lord will lay upon sinfull flesh. There is nothing so honourable, but it shall be covered with shame and dishonour at the hour of death, when we shall depart this world. It is sowne in dishonour.
It should make him understand, that he ought not to be puffed up with conceits and pretences of honour: but to qualify himself with this, comparing his dishonour, which the Lord will lay upon sinful Flesh. There is nothing so honourable, but it shall be covered with shame and dishonour At the hour of death, when we shall depart this world. It is sown in dishonour.
It shall be raised in honour, in great glory. As disgrace and dishonour is the worst of punishments: so honour and grace, and glory againe, is the best of preferments. There is nothing so sweet unto us,
It shall be raised in honour, in great glory. As disgrace and dishonour is the worst of punishments: so honour and grace, and glory again, is the best of preferments. There is nothing so sweet unto us,
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this is that sweet breath of life, and that sweet contentment, that shall fill us with marrow and fatnesse. And this, God purposeth to poure upon these dishonourable bodies, that die so beastly and deformed, that they are trampled on by the feet of beasts, if they lie abroad: and if it be in the Church, where wee usually bury, the poorest and basest of men tread upon them.
this is that sweet breath of life, and that sweet contentment, that shall fill us with marrow and fatness. And this, God Purposes to pour upon these dishonourable bodies, that die so beastly and deformed, that they Are trampled on by the feet of beasts, if they lie abroad: and if it be in the Church, where we usually bury, the Poorest and Basest of men tread upon them.
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I say the Lord shall raise it at that day in such honour, that it shall be like the stars of heaven, it shall be like the Sunne in glory, it shall be like the Angels of God, it shall be like the Sonne of God: for he shall change these vile bodies,
I say the Lord shall raise it At that day in such honour, that it shall be like the Stars of heaven, it shall be like the Sun in glory, it shall be like the Angels of God, it shall be like the Son of God: for he shall change these vile bodies,
Now by the contrary dishonour, we may see that the honour of the Saints shall consist, 1. In a goodly stature. 2. In a perfect beauty. 3. In a gracious fragrancie.
Now by the contrary dishonour, we may see that the honour of the Saints shall consist, 1. In a goodly stature. 2. In a perfect beauty. 3. In a gracious fragrancy.
then by a caryon-like smell: for thereby it differs nothing from a beast: nay it is far worse then a beast: for there is nothing so putrifies, as the body of a man: there is nothing brings forth such ugly things, as that.
then by a caryon-like smell: for thereby it differs nothing from a beast: nay it is Far Worse then a beast: for there is nothing so putrifies, as the body of a man: there is nothing brings forth such ugly things, as that.
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For out of the brain, comes scorpions and snakes: and out of the flesh, toads and serpents: which is not usuall among the beasts. For some of them bring forth bees, and some wasps: but of Ages, and Eumines, and divers others it is reported, that scorpions and snakes came out of their heads after they were dead,
For out of the brain, comes scorpions and snakes: and out of the Flesh, toads and Serpents: which is not usual among the beasts. For Some of them bring forth Bees, and Some wasps: but of Ages, and Eumines, and diverse Others it is reported, that scorpions and snakes Come out of their Heads After they were dead,
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and wreathed about their faces. And we know by wofull experience (of late time) of divers gentlemen that were troubled with such a wofull thing, that they had wormes in their braines, and in their entrailes. I say, therefore, answerable to this:
and wreathed about their faces. And we know by woeful experience (of late time) of diverse gentlemen that were troubled with such a woeful thing, that they had worms in their brains, and in their entrails. I say, Therefore, answerable to this:
as the miserie is great, to which the body of man is subject, (greater then other creatures, because he is the onely sinner ) so at that day, God shall make an aboundant recompence, by pouring upon it the spring of beauty, and sweetnesse, and fragrancie, that they shall be as a garden of spices, in the nostrills of God and of his Saints. Every Saint shall also be as a glasse to each other;
as the misery is great, to which the body of man is Subject, (greater then other creatures, Because he is the only sinner) so At that day, God shall make an abundant recompense, by pouring upon it the spring of beauty, and sweetness, and fragrancy, that they shall be as a garden of spices, in the nostrils of God and of his Saints. Every Faint shall also be as a glass to each other;
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and they shall reflect one upon another, in the joy and gladnesse of the Holy Ghost, to see the wonderous work which God hath wrought upon this piece of frailty. And even as Iacob was as the smell of a field, when he came near his Father; Behold, saith Isaack, I smell the smell of my sonne as the smell of a field, which the Lord hath blessed.
and they shall reflect one upon Another, in the joy and gladness of the Holy Ghost, to see the wondrous work which God hath wrought upon this piece of frailty. And even as Iacob was as the smell of a field, when he Come near his Father; Behold, Says Isaac, I smell the smell of my son as the smell of a field, which the Lord hath blessed.
Much more shall these be fragrant fields, the Lord blessing them with infinite variety of goodnesse, and of grace and sweetnesse, that the field of God shall be more pleasant then the fields and gardens of men,
Much more shall these be fragrant fields, the Lord blessing them with infinite variety of Goodness, and of grace and sweetness, that the field of God shall be more pleasant then the fields and gardens of men,
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noting unto us the sweetnesse that is incorporated in the body of Christ. And as we reade also of St. Paul, that by the blessing of God he had napkins and handkerchiefs brought from his body, that were of such sweetnesse, that they were able to cure diseases: so also we may understand, what shall be the variety there, from the sweetnesse that is now in the body, arising from the mixture of the bloud in the veines, which makes a perfect sympathy and harmony. The Lord, at that day, shall make all things much more abundant.
noting unto us the sweetness that is incorporated in the body of christ. And as we read also of Saint Paul, that by the blessing of God he had napkins and handkerchiefs brought from his body, that were of such sweetness, that they were able to cure diseases: so also we may understand, what shall be the variety there, from the sweetness that is now in the body, arising from the mixture of the blood in the Veins, which makes a perfect Sympathy and harmony. The Lord, At that day, shall make all things much more abundant.
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although here, they be sickly and subject to never so many infirmities and diseases in this life; yet the Lord shall so alter the bodies of those that serve him here, in that blessed estate, there:
although Here, they be sickly and Subject to never so many infirmities and diseases in this life; yet the Lord shall so altar the bodies of those that serve him Here, in that blessed estate, there:
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that they shall be sure to finde a singular proportion of beauty, of strength, and of fragrancie, that all the just shall be termed the field and paradise, which God hath blessed. FINIS.
that they shall be sure to find a singular proportion of beauty, of strength, and of fragrancy, that all the just shall be termed the field and paradise, which God hath blessed. FINIS.
THe earth is Gods store-house, whereinto he commits his treasure: even the bodies of his Saints, the Temples of his holy Spirit, saith Tertullian. God hath made the earth to be as a ware-house, therein to lay his commodities: and from thence, to require, & fetch them forth againe.
THe earth is God's storehouse, whereinto he commits his treasure: even the bodies of his Saints, the Temples of his holy Spirit, Says Tertullian. God hath made the earth to be as a warehouse, therein to lay his commodities: and from thence, to require, & fetch them forth again.
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but by the eye of faith; whereby while we live in this flesh; wee have a little peeping (as it were) through the key-hole, to see a glimmering of the happinesse, and of the gracious promises, consigned unto us in Iesus Christ. The things that here are spoken of, (the sowing of the body ) are so commonly knowne,
but by the eye of faith; whereby while we live in this Flesh; we have a little peeping (as it were) through the keyhole, to see a glimmering of the happiness, and of the gracious promises, consigned unto us in Iesus christ. The things that Here Are spoken of, (the sowing of the body) Are so commonly known,
And because hee might seeme to offend some eares, that never heard of that distinction, that there was such a thing as a spirituall body, (for if it be a spirit, then it is no body: and if it be a body, then it is not spirituall: these things imply a contradiction. ) Therefore the Apostle proves that which he had said;
And Because he might seem to offend Some ears, that never herd of that distinction, that there was such a thing as a spiritual body, (for if it be a Spirit, then it is no body: and if it be a body, then it is not spiritual: these things imply a contradiction.) Therefore the Apostle Proves that which he had said;
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And this hee proves out of the heads of them both, out of the two maine Fountaines of mankinde, the two Adams. The one, working to misery, to sinne, and to corruption, and destruction: and the other, working to grace, to obedience, and to eternall glory. And hee saith, The first of these was made a living soule, but the second was made and ordained a quickning Spirit. The first, was made to live, to have life himselfe;
And this he Proves out of the Heads of them both, out of the two main Fountains of mankind, the two Adams. The one, working to misery, to sin, and to corruption, and destruction: and the other, working to grace, to Obedience, and to Eternal glory. And he Says, The First of these was made a living soul, but the second was made and ordained a quickening Spirit. The First, was made to live, to have life himself;
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yea and that life that hee had, was but mortall and fraile. But the second Adam, was made to have another kind of life, and to be all spirit, intending spirituall things:
yea and that life that he had, was but Mortal and frail. But the second Adam, was made to have Another kind of life, and to be all Spirit, intending spiritual things:
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Yea although they be dead in their graves, although they be dead in sins, or dead in the damps of conscience: yet hee is made a quickning Spirit, to rouse and to raise them to the happinesse of the children of God. This is the summe of the words read unto you. To proceed in order.
Yea although they be dead in their graves, although they be dead in Sins, or dead in the damps of conscience: yet he is made a quickening Spirit, to rouse and to raise them to the happiness of the children of God. This is the sum of the words read unto you. To proceed in order.
There needs no great distribution or division of the Text: because the words are nothing else but the probate of that which the Apostle had spoken before.
There needs no great distribution or division of the Text: Because the words Are nothing Else but the probate of that which the Apostle had spoken before.
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He proves it by the Scriptures, that there is such a difference, as a naturall body and a spirituall body. The Scripture he brings is in Gen. 2.7. where it is said, The Lord breathed into Adam the breath of life:
He Proves it by the Scriptures, that there is such a difference, as a natural body and a spiritual body. The Scripture he brings is in Gen. 2.7. where it is said, The Lord breathed into Adam the breath of life:
In the order of the words, there are two miserable properties, that remain to be spoken of touching the bodies of the Saints. That they are sown in weaknesse.
In the order of the words, there Are two miserable properties, that remain to be spoken of touching the bodies of the Saints. That they Are sown in weakness.
But the glory that God shall put upon them, shall be in the highest contrary. They shall rise in great strength, and they shall be raised in a spirituall nature in a spirituall quality, and condition.
But the glory that God shall put upon them, shall be in the highest contrary. They shall rise in great strength, and they shall be raised in a spiritual nature in a spiritual quality, and condition.
all the whole life of man being nothing but a world of weaknesse: as it is the prerogative of God to be Almighty, so it is the miserable quality of man to be all weaknesse. When he comes first into the world, there is nothing more weak then he:
all the Whole life of man being nothing but a world of weakness: as it is the prerogative of God to be Almighty, so it is the miserable quality of man to be all weakness. When he comes First into the world, there is nothing more weak then he:
when he growes in the world, the least fitt of disease, of an ague, any kind of opposition whatsoever, will defeat him and bring him on his knees, to such a degree of weaknesse and infirmity, that he shall scarce support, and sustain himself.
when he grows in the world, the least fit of disease, of an ague, any kind of opposition whatsoever, will defeat him and bring him on his knees, to such a degree of weakness and infirmity, that he shall scarce support, and sustain himself.
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And even those that are the strongest of men, that are strong to poure in strong drink, (as the blessed Prophet I say saith) that spend their time in ryot:
And even those that Are the Strongest of men, that Are strong to pour in strong drink, (as the blessed Prophet I say Says) that spend their time in riot:
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Nay, those noble spirits, which as Tiberius was wont to say, that there were some spirits in the world, that account their businesse to be their solace;
Nay, those noble spirits, which as Tiberius was wont to say, that there were Some spirits in the world, that account their business to be their solace;
their businesse and labour, they account it comfort and consolation to them: yet these men pluck, and call upon themselves a greater weaknesse then other men:
their business and labour, they account it Comfort and consolation to them: yet these men pluck, and call upon themselves a greater weakness then other men:
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so that the life of man, (whether it be base and degenerous, or whether it be noble and spritely ) is nothing else but weaknesse. If a man will doe nothing but sleepe out his time, hee shall be surprised at length with base weaknesse. If hee be vigilant, and use the time that God hath given him to the highest and best purpose, he is still overtaken with weaknesse: and especially,
so that the life of man, (whither it be base and degenerous, or whither it be noble and spritely) is nothing Else but weakness. If a man will do nothing but sleep out his time, he shall be surprised At length with base weakness. If he be vigilant, and use the time that God hath given him to the highest and best purpose, he is still overtaken with weakness: and especially,
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But chiefly, when all these meet together, (as in some they doe) and when old age begins to rivle the face, and to draw the complexion into furrows, which was largely extended unto beauty: and when the tresles, and powers of the body begin to faile,
But chiefly, when all these meet together, (as in Some they do) and when old age begins to rivle the face, and to draw the complexion into furrows, which was largely extended unto beauty: and when the tresles, and Powers of the body begin to fail,
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Even when a man cannot goe, nor stand upon his supporters, but hee reeles, and falls: when hee cannot taste his food, nor smell, nor finde the least relish of it:
Even when a man cannot go, nor stand upon his supporters, but he reels, and falls: when he cannot taste his food, nor smell, nor find the least relish of it:
but a base and desperate imbecility: and such a kind of infirmity, as that there is no hope in flesh and bloud, that ever there shall be made any recovery.
but a base and desperate imbecility: and such a kind of infirmity, as that there is no hope in Flesh and blood, that ever there shall be made any recovery.
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But now behold the promise of the great God! he will raise it up in power: the weaker it is sown, the stronger it shall rise: and this weaknesse that we have, it is no argument of discomfort, nor a mean to make us distrust; but it is a surer tye to binde God to performance:
But now behold the promise of the great God! he will raise it up in power: the Weaker it is sown, the Stronger it shall rise: and this weakness that we have, it is no argument of discomfort, nor a mean to make us distrust; but it is a Surer tie to bind God to performance:
and a sure evidence of our deliverance: that as our weaknesse is great, so our strength shall be much more infinite, which shall be wrought by the mighty power of God, whereby he is able to subdue all things to himselfe.
and a sure evidence of our deliverance: that as our weakness is great, so our strength shall be much more infinite, which shall be wrought by the mighty power of God, whereby he is able to subdue all things to himself.
For it is raised by him, that is the strong God: by him that is El, Eli, Elohim, the God of strength, of might, and of majesty. By that God that loves to make his strength seen in our weaknesse, and to make his glory perfect in our infirmity: by that God that delights to work in contraries, and to bring fire and water out of the same principle: that God hath undertaken to raise up this weak body. Therefore the Apostle saith, It is raised: speaking in the present tense, as of a thing done:
For it is raised by him, that is the strong God: by him that is El, Eli, Elohim, the God of strength, of might, and of majesty. By that God that loves to make his strength seen in our weakness, and to make his glory perfect in our infirmity: by that God that delights to work in contraries, and to bring fire and water out of the same principle: that God hath undertaken to raise up this weak body. Therefore the Apostle Says, It is raised: speaking in the present tense, as of a thing done:
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in which, those things that hee hath promised, be as if they were already performed: because he is true that hath promised, and because he is able to keep his promise: he is able to keep his word; for it is his onely prerogative to keep his word and his promise for ever.
in which, those things that he hath promised, be as if they were already performed: Because he is true that hath promised, and Because he is able to keep his promise: he is able to keep his word; for it is his only prerogative to keep his word and his promise for ever.
For as we see by experience, that vessels, and barrells of gunpowder laid up in vaults and cells; the more waight is laid upon them, the greater pyles,
For as we see by experience, that vessels, and barrels of gunpowder laid up in vaults and cells; the more weight is laid upon them, the greater piles,
So likewise it is certain, that the bodies that are turned into powder & to dust, these powder-bodies, of ours (for at last they must all, all come to pulverell, to dust & powder) these bodies the more weight is upon them, the more earth, the more difficulty,
So likewise it is certain, that the bodies that Are turned into powder & to dust, these powder-bodies, of ours (for At last they must all, all come to pulverell, to dust & powder) these bodies the more weight is upon them, the more earth, the more difficulty,
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when there shall be a re-union of the spirit, a deduction of the soule; when that fire shall light upon it, that comes from heaven: then they shall rise in a glorious strength, for the more they have beene held downe by weaknesse, the more they shall be rescued, and ransomed, and restored to a greater vigour. It is raised in power and strength;
when there shall be a reunion of the Spirit, a deduction of the soul; when that fire shall Light upon it, that comes from heaven: then they shall rise in a glorious strength, for the more they have been held down by weakness, the more they shall be rescued, and ransomed, and restored to a greater vigour. It is raised in power and strength;
First, St. Austin, and St. Chrysostom (and generally all the Fathers ) think, that the strength that shall be most eminent in the body when it riseth, shall be in the power of motion: which because I have before spoken of, I will but now touch it.
First, Saint Austin, and Saint Chrysostom (and generally all the Father's) think, that the strength that shall be most eminent in the body when it Riseth, shall be in the power of motion: which Because I have before spoken of, I will but now touch it.
As the top of the flame that is in a dry reed, it runs upon the reed; and you know when such platts of ground are on fire, they set all a fire about them:
As the top of the flame that is in a dry reed, it runs upon the reed; and you know when such platts of ground Are on fire, they Set all a fire about them:
And as the Sun, and the Stars, and the Angels, and spirits of men doe never sleepe; and yet are still in motion, and are never weary of their motion: so the body that shall be raised, and fitted againe unto the soule, shall be without labour and pain, without weaknesse and wearinesse, and shall never faile nor faint, but shall be able to hold out in an everlasting motion, as the Sunne and the Stars doe in the firmament. In which sense (as Luther saith) they shall be able to goe ten thousand furlongs in the twinkling of an eye.
And as the Sun, and the Stars, and the Angels, and spirits of men do never sleep; and yet Are still in motion, and Are never weary of their motion: so the body that shall be raised, and fitted again unto the soul, shall be without labour and pain, without weakness and weariness, and shall never fail nor faint, but shall be able to hold out in an everlasting motion, as the Sun and the Stars do in the firmament. In which sense (as Luther Says) they shall be able to go ten thousand furlongs in the twinkling of an eye.
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The second thing wherein this strength shall consist, shall be in the efficacy and power of their working. So that those that be the weakest things in the world now;
The second thing wherein this strength shall consist, shall be in the efficacy and power of their working. So that those that be the Weakest things in the world now;
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then at that day, God shall give them that strength of body, that they shall be able to encounter a whole legion of devils, which shall then have no power over the bodies of men (as now they have) nor shall not be able to possesse them,
then At that day, God shall give them that strength of body, that they shall be able to encounter a Whole legion of Devils, which shall then have no power over the bodies of men (as now they have) nor shall not be able to possess them,
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And this mighty power whereby they work, (that I may a little still proceed in Luthers explication ) Saith he, the bodies of the Saints shall be so strong at that day, that they shall be able to remove Churches out of their places, with their finger:
And this mighty power whereby they work, (that I may a little still proceed in Luthers explication) Says he, the bodies of the Saints shall be so strong At that day, that they shall be able to remove Churches out of their places, with their finger:
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they shall be able to play with mighty mountaines, as children play with tennis-balls. His meaning is, that they shall have a mighty and infinite power, to work upon any thing that God shall set them about:
they shall be able to play with mighty Mountains, as children play with tennis-balls. His meaning is, that they shall have a mighty and infinite power, to work upon any thing that God shall Set them about:
that is, it is freed from the necessities of nature, which is weaknesse. For the life of man here in this world, must be sustained by mennes: it must have meat, and drink, and sleep, and rest, and an intercourse and change of things:
that is, it is freed from the necessities of nature, which is weakness. For the life of man Here in this world, must be sustained by men's: it must have meat, and drink, and sleep, and rest, and an intercourse and change of things:
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there must be physick and medicines to cure his diseases. Now at that day, the Lord shall so temper the body, that it shall be able to live without meat and drink: and it shall alway watch without any necessity of sleepe. As St. Austin saith in his 5. Tome, the 13. Book, Chap. 23. Although the bodies of the Saints shall have power to eate and drink in that world,
there must be physic and medicines to cure his diseases. Now At that day, the Lord shall so temper the body, that it shall be able to live without meat and drink: and it shall always watch without any necessity of sleep. As Saint Austin Says in his 5. Tome, the 13. Book, Chap. 23. Although the bodies of the Saints shall have power to eat and drink in that world,
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So it shall rise a strong body. That little strength that men have now, is maintained by meat and drink (under God, ) they have no way else to preserve it:
So it shall rise a strong body. That little strength that men have now, is maintained by meat and drink (under God,) they have no Way Else to preserve it:
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so is the strength: so our life is a meere dependance upon second causes, next under God. God gives meat a power to nourish; and meat by a secondarie meanes, nourisheth: whereby it comes to be assimilated, and made like unto the body: and so we live; and as meat growes worse, or is taken away; so the body impaires:
so is the strength: so our life is a mere dependence upon second Causes, next under God. God gives meat a power to nourish; and meat by a secondary means, Nourishes: whereby it comes to be assimilated, and made like unto the body: and so we live; and as meat grows Worse, or is taken away; so the body impairs:
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and when for a long time it is not able to master the meat, and to digest it into the substance of the body: then likewise the life is impaired, and falls. But the strength that the bodies of the Saints shall then have, it shall be without these dependances: the children of God shall be able to live,
and when for a long time it is not able to master the meat, and to digest it into the substance of the body: then likewise the life is impaired, and falls. But the strength that the bodies of the Saints shall then have, it shall be without these dependences: the children of God shall be able to live,
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and to keep their strength, and vigour, and fulnesse, and perfection, without any of these helps of second causes: and although they may stoop to them (when they will) for variety; yet they shall have no necessity of them.
and to keep their strength, and vigour, and fullness, and perfection, without any of these helps of second Causes: and although they may stoop to them (when they will) for variety; yet they shall have no necessity of them.
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That whereas now the strongest part of man, (the spirit) is willing, but the flesh is weak, and as a dull asse, the Lord shall then prepare it so, that he shall proportion,
That whereas now the Strongest part of man, (the Spirit) is willing, but the Flesh is weak, and as a dull Ass, the Lord shall then prepare it so, that he shall proportion,
and fit the horse to his rider: that to the soule, which is the rider and commander of the body, hee shall give a horse of metall, that shall be able to carry it to all actions: whereas now it jades, and tires upon every good thing.
and fit the horse to his rider: that to the soul, which is the rider and commander of the body, he shall give a horse of metal, that shall be able to carry it to all actions: whereas now it jades, and tires upon every good thing.
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but there shall be so perfect a concord and subjection of the flesh to the spirit, that it shall goe hand in hand, and shall hold pace with the soule: the flesh shall be as willing to doe God service,
but there shall be so perfect a concord and subjection of the Flesh to the Spirit, that it shall go hand in hand, and shall hold pace with the soul: the Flesh shall be as willing to do God service,
For hee comprehends in the first word [ naturall ] all defects, and all weaknesses and infirmities: and in the word [ spirituall ] he comprehends all perfection and augmentation, that God shall give in that day. Saint Austin saith, a naturall body is a mortall body. Beza saith, it is a body subject to mutation: a changeable body. A bodie it is, compounded of elements, by a soluble composition; A bodie, that bows to the earth, that goes to the center, according to its owne naturall inclination. A bodie that must at last bee resolved into its principles: and as it is made of Elements, so it must goe to Elemen•s againe.
For he comprehends in the First word [ natural ] all defects, and all Weaknesses and infirmities: and in the word [ spiritual ] he comprehends all perfection and augmentation, that God shall give in that day. Saint Austin Says, a natural body is a Mortal body. Beza Says, it is a body Subject to mutation: a changeable body. A body it is, compounded of elements, by a soluble composition; A body, that bows to the earth, that Goes to the centre, according to its own natural inclination. A body that must At last be resolved into its principles: and as it is made of Elements, so it must go to Elemen•s again.
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For though there must be a change of them, that survive, when the Lord shall come; and that they shall not have this dissolution, that our bodies must have:
For though there must be a change of them, that survive, when the Lord shall come; and that they shall not have this dissolution, that our bodies must have:
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yet that change that they shall have, shall bee in stead of this dissolution, and who knowes in what kinde it shall bee? and with what paines it shall bee? No doubt it shall bee no great prerogative above us;
yet that change that they shall have, shall be in stead of this dissolution, and who knows in what kind it shall be? and with what pains it shall be? No doubt it shall be no great prerogative above us;
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then the soule, to dissolve, and come to its owne principles: dust, to dust: to come to ashes and earth, according to Gods decree, working upon this flesh of ours.
then the soul, to dissolve, and come to its own principles: dust, to dust: to come to Ashes and earth, according to God's Decree, working upon this Flesh of ours.
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It is certaine, if it be raised a spirituall body. And so for strength, if it be spirituall, it must needs be strong. Therefore the Apostle concludes all in this, It shall be raised a spirituall body.
It is certain, if it be raised a spiritual body. And so for strength, if it be spiritual, it must needs be strong. Therefore the Apostle concludes all in this, It shall be raised a spiritual body.
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he saith not that the flesh of Gods Saints, the bodies that shall be raised, that they shall be spirits, but spirituall bodies. Still it shall be a body. So that there is no change in the substance, but onely in the qualities and properties. Saith Tertullian, the Apostle doth not speak of any change of the substance of nature, but of the glorious qualities that shall come unto it.
he Says not that the Flesh of God's Saints, the bodies that shall be raised, that they shall be spirits, but spiritual bodies. Still it shall be a body. So that there is no change in the substance, but only in the qualities and properties. Says Tertullian, the Apostle does not speak of any change of the substance of nature, but of the glorious qualities that shall come unto it.
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Surely (saith hee) there is nothing that riseth againe, but that which was sowne; and there is nothing sowne, but that which is dissolved and rotten in the earth:
Surely (Says he) there is nothing that Riseth again, but that which was sown; and there is nothing sown, but that which is dissolved and rotten in the earth:
So St. Austin expounding the words, In Tom. 5. Lib. 13. How shall they be spirituall? Not because they shall cease to be bodies: they are not therefore called spirituall, as though they were turned spirits,
So Saint Austin expounding the words, In Tom. 5. Lib. 13. How shall they be spiritual? Not Because they shall cease to be bodies: they Are not Therefore called spiritual, as though they were turned spirits,
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and ceased to be bodies; but because they shall subsist with a living and quickning spirit, and because they shall be made indwellers and inhabitants of heaven, which is the place of spirits: it shall then be the place for the bodies of men.
and ceased to be bodies; but Because they shall subsist with a living and quickening Spirit, and Because they shall be made indwellers and inhabitants of heaven, which is the place of spirits: it shall then be the place for the bodies of men.
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how the bodie of a man should dwell in heaven, in those pure skies, in those bright regions; and that the heavinesse of the body should not praecipitate it downe to the earth,
how the body of a man should dwell in heaven, in those pure skies, in those bright regions; and that the heaviness of the body should not praecipitate it down to the earth,
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Saith he, What is this that thou sayest here, blessed Apostle? Dost thou say, that the bodies of the children of God are not spirituall now? are they all meerly animal, now? are they not spirituall? how is it said, that they are Temples of the holy Ghost? if the holy Ghost dwell in them, he makes them spirituall: they are called spirituall men, all the children of God: and if they be spirituall men, then they have spirituall bodies.
Says he, What is this that thou Sayest Here, blessed Apostle? Dost thou say, that the bodies of the children of God Are not spiritual now? Are they all merely animal, now? Are they not spiritual? how is it said, that they Are Temples of the holy Ghost? if the holy Ghost dwell in them, he makes them spiritual: they Are called spiritual men, all the children of God: and if they be spiritual men, then they have spiritual bodies.
It is true, these bodies we carry about us now, by the power of the holy Ghost, are after a sort spirituall: but that body which shall be then, (which he here speaks of) shall be infinitely far more spirituall. This is onely in inchoation, in beginning, in the first fruits: that, shall be in the summe, and substance, and fulnesse of perfection. And St. Bernard, If thou sayest our bodies shall rise againe, thy meaning is not to take away the being of the body; but to give it a new lustre, as the face of Moses, and as in the transfiguration of Iesus. For as Moses, when God put that brightnesse upon his face, that the people could not look upon it,
It is true, these bodies we carry about us now, by the power of the holy Ghost, Are After a sort spiritual: but that body which shall be then, (which he Here speaks of) shall be infinitely Far more spiritual. This is only in inchoation, in beginning, in the First fruits: that, shall be in the sum, and substance, and fullness of perfection. And Saint Bernard, If thou Sayest our bodies shall rise again, thy meaning is not to take away the being of the body; but to give it a new lustre, as the face of Moses, and as in the transfiguration of Iesus. For as Moses, when God put that brightness upon his face, that the people could not look upon it,
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but he was faine to haye a vaile on his face: his face was still the same, but yet there was a change of glory, there was an accession of brightness, whereby it seemed a spirit, rather then a common ordinary visage: so the bodies of men that shall be raised, there shall be such an accession, and augmentation of glory, and beauty, and brightnesse, that it shall rather seeme spirituall, then otherwise.
but he was feign to hay a veil on his face: his face was still the same, but yet there was a change of glory, there was an accession of brightness, whereby it seemed a Spirit, rather then a Common ordinary visage: so the bodies of men that shall be raised, there shall be such an accession, and augmentation of glory, and beauty, and brightness, that it shall rather seem spiritual, then otherwise.
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and that very body shall have strength, that here was weak, and subject to death. The Lord shall then cloathe it with glory: and although it shall rise a spirituall body, it is not in respect of the change of the substance, but in regard of the augmentation of glory, which shall accrew unto it.
and that very body shall have strength, that Here was weak, and Subject to death. The Lord shall then cloth it with glory: and although it shall rise a spiritual body, it is not in respect of the change of the substance, but in regard of the augmentation of glory, which shall accrue unto it.
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Now in the words following, the Apostle comes to prove that such a thing there is as a naturall body, and a spirituall body. And this he doth, to prevent objections: partly,
Now in the words following, the Apostle comes to prove that such a thing there is as a natural body, and a spiritual body. And this he does, to prevent objections: partly,
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If a man should have said unto him, Where doe you learne this? did you ever heare any man speak such a thing, that there is a spirituall body? Yes, (saith the Apostle ) there is both:
If a man should have said unto him, Where do you Learn this? did you ever hear any man speak such a thing, that there is a spiritual body? Yes, (Says the Apostle) there is both:
This teacheth us, that men ought to be carefull what distinctions they bring into the Church of God: For as the Apostle saith to Timothy, and to Titus, Shun novelty of words, and inventions:
This Teaches us, that men ought to be careful what Distinctions they bring into the Church of God: For as the Apostle Says to Timothy, and to Titus, Shun novelty of words, and Inventions:
they destroy the faith, and puzzle the understandings of all Gods children. Vincentius Lirinensis saith, That although men ought to speak many things in the Church of God, after a new fashion; yet they ought to speak no new thing at all.
they destroy the faith, and puzzle the understandings of all God's children. Vincentius Lirinensis Says, That although men ought to speak many things in the Church of God, After a new fashion; yet they ought to speak no new thing At all.
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because hee would not be thought an Inventer of new devices, and a maker of new distinctions: which is a plague in the Church of God, throughout all ages. Secondly, another reason was this:
Because he would not be Thought an Inventer of new devices, and a maker of new Distinctions: which is a plague in the Church of God, throughout all ages. Secondly, Another reason was this:
For if it shall be raised a spirituall body, (why then say the heretiques, Apollinarius, Eunomius, and such like) then it is not the same. For it is now a meere naturall body: and what is so contrary,
For if it shall be raised a spiritual body, (why then say the Heretics, Apollinarius, Eunomius, and such like) then it is not the same. For it is now a mere natural body: and what is so contrary,
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therefore the Scripture still bids us live after the spirit, and distinguisheth betweene the sonnes of the flesh, and the sons of the spirit: there is nothing more contrary then these:
Therefore the Scripture still bids us live After the Spirit, and Distinguisheth between the Sons of the Flesh, and the Sons of the Spirit: there is nothing more contrary then these:
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now it is impossible, that a thing should be capable of that which is contrary. Therefore (they say) if it shall be a spirituall body, then it shall not be Idem corpus, the same body.
now it is impossible, that a thing should be capable of that which is contrary. Therefore (they say) if it shall be a spiritual body, then it shall not be Idem corpus, the same body.
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Another crew say, If they shall be spirituall bodies, then they are not flesh, and bloud, and bones, as these elementary bodies are, that die, and are committed to the ground:
another crew say, If they shall be spiritual bodies, then they Are not Flesh, and blood, and bones, as these elementary bodies Are, that die, and Are committed to the ground:
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Against this, the Apostle tells us, that there is such a distinction of a naturall body, and a spirituall body: and yet none of these monsters follow neither.
Against this, the Apostle tells us, that there is such a distinction of a natural body, and a spiritual body: and yet none of these monsters follow neither.
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For it is the pleasure of the great God, to adde such excellencies to that body which was before dust, and ashes, and mortall: and to draw such lines upon it, to give it such beauty, and perfection; that it shall seeme rather a spirit, then a body: it shall be so full of quicknesse, and motion, and life, and dexterity, that it shall rather seeme a spirit, then a body; To speak comparatively.
For it is the pleasure of the great God, to add such excellencies to that body which was before dust, and Ashes, and Mortal: and to draw such lines upon it, to give it such beauty, and perfection; that it shall seem rather a Spirit, then a body: it shall be so full of quickness, and motion, and life, and dexterity, that it shall rather seem a Spirit, then a body; To speak comparatively.
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Hence we learne, That seeing the Apostle proves his distinction; that it is not lawfull for any man to make of his owne head, of his owne braine, any generall principles, or definitions, or divisions, or distributions, concerning the doctrine of the Gospell: but he must shew reason for it.
Hence we Learn, That seeing the Apostle Proves his distinction; that it is not lawful for any man to make of his own head, of his own brain, any general principles, or definitions, or divisions, or distributions, Concerning the Doctrine of the Gospel: but he must show reason for it.
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Then, secondly, what reason doth the Apostle give for it? why, It is also written. Hee proves this his doctrine, by the Scriptures: and unlesse he could have proved it out of them, he must have been subject to the censure of all these heretiques, (that all that they had passed upon him should have gone for good,) except he could have refuted them by the Scriptures. So he tells them that It is written.
Then, secondly, what reason does the Apostle give for it? why, It is also written. He Proves this his Doctrine, by the Scriptures: and unless he could have proved it out of them, he must have been Subject to the censure of all these Heretics, (that all that they had passed upon him should have gone for good,) except he could have refuted them by the Scriptures. So he tells them that It is written.
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he must have no more credit, then the Scriptures will afford him: hee must make no distinctions, and differences, except it be found in the written word.
he must have no more credit, then the Scriptures will afford him: he must make no Distinctions, and differences, except it be found in the written word.
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If this had been well observed, the Church of God had never come to that miserable distraction that it hath been in for the space of these thousand yeares:
If this had been well observed, the Church of God had never come to that miserable distraction that it hath been in for the Molle of these thousand Years:
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every Intruder still presuming to make his owne devices fundamentall: to avert the points of religion, & to make distinctions, such as man never saw in the Scriptures. As to talk of Purgatory, invocation of Saints,
every Intruder still presuming to make his own devices fundamental: to avert the points of Religion, & to make Distinctions, such as man never saw in the Scriptures. As to talk of Purgatory, invocation of Saints,
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Such things as these have no kind of being in the Scriptures: no nor any shew of being; notwithstanding these proud imperious spirits will bring them upon the Church of God, and lay a heavy yoak upon the people of God to beleeve them,
Such things as these have no kind of being in the Scriptures: not nor any show of being; notwithstanding these proud imperious spirits will bring them upon the Church of God, and lay a heavy yoke upon the people of God to believe them,
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Teach mee as far as thou wilt out of Gods booke: but if thou teach me otherwise, thou art a liar, and no teacher, thou art a seducer, and an imposter, and no pastor; as St. Bernard and also Gregorie saith.
Teach me as Far as thou wilt out of God's book: but if thou teach me otherwise, thou art a liar, and no teacher, thou art a seducer, and an imposter, and no pastor; as Saint Bernard and also Gregory Says.
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the other part is made up by the spirit of the Apostle, understanding the difference betweene the first and the second Adam: to make up the antithesis of that notable difference, betweene the one and the other.
the other part is made up by the Spirit of the Apostle, understanding the difference between the First and the second Adam: to make up the antithesis of that notable difference, between the one and the other.
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that the whole sentence may seeme to be written: that (ofttimes) in the Scripture, things are said to be written, and to be done, which are not written, nor done: meaning not in their kinde, but in their effects by some consequence. As St. Chrysostom saith of this:
that the Whole sentence may seem to be written: that (ofttimes) in the Scripture, things Are said to be written, and to be done, which Are not written, nor done: meaning not in their kind, but in their effects by Some consequence. As Saint Chrysostom Says of this:
from the reason and event of the thing, it was written: because that men did see, every christian knows, that Christ Iesus doth so farre passe and surmount the first Adam, as God surpasseth man; as the soule surpasseth the body: therefore the event and consequent of the thing, makes it as if it were written. For God hath made it good, and so hath set it as a sure writing in the world.
from the reason and event of the thing, it was written: Because that men did see, every christian knows, that christ Iesus does so Far pass and surmount the First Adam, as God Surpasses man; as the soul Surpasses the body: Therefore the event and consequent of the thing, makes it as if it were written. For God hath made it good, and so hath Set it as a sure writing in the world.
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And so he gives instance from divers Scriptures in the like things. As in Heb. 12.21. the Apostle saith, (speaking of the terrour of Moses, when he was in the mount, when the Law was given) the terror was so great, that Moses said, I feare exceedingly.
And so he gives instance from diverse Scriptures in the like things. As in Hebrew 12.21. the Apostle Says, (speaking of the terror of Moses, when he was in the mount, when the Law was given) the terror was so great, that Moses said, I Fear exceedingly.
but the Glosse expounds it, That it is certaine upon the deed, upon the teror that Moses conceived, he trembled. It was a thing done, although it were not spoken:
but the Gloss expounds it, That it is certain upon the deed, upon the teror that Moses conceived, he trembled. It was a thing done, although it were not spoken:
he did tremble. So here also, it may be said, Although there be no such words as the second part of this sentence, (that the second Adam was made a living spirit, ) yet de facto it is true.
he did tremble. So Here also, it may be said, Although there be no such words as the second part of this sentence, (that the second Adam was made a living Spirit,) yet de facto it is true.
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Now this was never done, de facto, (as St. Chrysostom observes, ) the people never called him so, they called him Iesus, not Emmanuel. And although the Angell gave that name to the virgin, yet the people used it not:
Now this was never done, de facto, (as Saint Chrysostom observes,) the people never called him so, they called him Iesus, not Emmanuel. And although the Angel gave that name to the Virgae, yet the people used it not:
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and yet (saith St. Chrysostom ) though it were not done de facto, yet it was done de jure: it was done in right and reason: for that the things themselves do send forth such a voice and testimony, that he was Emmanuel, God with us.
and yet (Says Saint Chrysostom) though it were not done de facto, yet it was done de jure: it was done in right and reason: for that the things themselves do send forth such a voice and testimony, that he was Emmanuel, God with us.
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Therefore these Fathers think the meaning of the Apostle is this, That although it were not written in expresse words; yet by the Spirit of God, and by the demonstration God gave unto the world of Christ, the later part was written (as well) in the mindes of men, by the finger of the Holy Ghost, as the former part was written in Gen. 2.
Therefore these Father's think the meaning of the Apostle is this, That although it were not written in express words; yet by the Spirit of God, and by the demonstration God gave unto the world of christ, the later part was written (as well) in the minds of men, by the finger of the Holy Ghost, as the former part was written in Gen. 2.
But I take it, the best sense of it is this, (and so the later Divines hold, that the meaning of the Apostle is) to make a comparison: that as it is written, the first Adam was made a living soule;
But I take it, the best sense of it is this, (and so the later Divines hold, that the meaning of the Apostle is) to make a comparison: that as it is written, the First Adam was made a living soul;
and not of the later: but the other, I averre by the Spirit of God, and by the power of the Gospell. So that there is no man that need doubt of it hereafter,
and not of the later: but the other, I aver by the Spirit of God, and by the power of the Gospel. So that there is no man that need doubt of it hereafter,
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As if he should say, he was made in a mutable, changeable manner of perfection: and it was in his owne free will, to have stood, and kept close to God, if he would have been constant.
As if he should say, he was made in a mutable, changeable manner of perfection: and it was in his own free will, to have stood, and kept close to God, if he would have been constant.
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For then he should never have died. But because hee would be trying conclusions, and fall from his Maker: therefore hee was animal, a living soule, although God made him for another purpose,
For then he should never have died. But Because he would be trying conclusions, and fallen from his Maker: Therefore he was animal, a living soul, although God made him for Another purpose,
Secondly, he was made such an animal, as stood in need of second causes: hee stood in need of meat, and drink, of rest, and labour, and sleepe, and such things as these.
Secondly, he was made such an animal, as stood in need of second Causes: he stood in need of meat, and drink, of rest, and labour, and sleep, and such things as these.
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Christ took life, as being man, from the Deity: and he gives it as being God: not onely the life of nature, but the life of grace and glory. And so he became in every thing, a quickning and glorious Spirit. The first Adam was made a living soule.
christ took life, as being man, from the Deity: and he gives it as being God: not only the life of nature, but the life of grace and glory. And so he became in every thing, a quickening and glorious Spirit. The First Adam was made a living soul.
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hee was all for spirit, all for heaven, and heavenly affaires; for the businesse of his Father, for the reclaiming of soules, for the pardoning of sinnes, for the working of miracles, for the gracious concurrence of those sweet principall meetings of mercy and truth, which meet together in him.
he was all for Spirit, all for heaven, and heavenly affairs; for the business of his Father, for the reclaiming of Souls, for the pardoning of Sins, for the working of Miracles, for the gracious concurrence of those sweet principal meetings of mercy and truth, which meet together in him.
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of life eternall, of happinesse and glory. But here are divers questions to be resolved: which I will but propound, and name unto you, and so passe them ouer.
of life Eternal, of happiness and glory. But Here Are diverse questions to be resolved: which I will but propound, and name unto you, and so pass them over.
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First, it may be demanded, (because it is said that Adam was made a living soule, and that Christ was made a quickning spirit ) whether Christ were not a living soule, as well as Adam? and whether Adam were not a quickning spirit, as well as Christ?
First, it may be demanded, (Because it is said that Adam was made a living soul, and that christ was made a quickening Spirit) whither christ were not a living soul, as well as Adam? and whither Adam were not a quickening Spirit, as well as christ?
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And certainely, these things are true: if we take them in their kinde, they be both true. For Christ was not onely made a quickning spirit, but he had a body, as Adam had,
And Certainly, these things Are true: if we take them in their kind, they be both true. For christ was not only made a quickening Spirit, but he had a body, as Adam had,
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but he was made a quick, although not a quickning spirit. Therefore for the first, we must understand that it is true, that the Lord Christ was made a living soule, as well as Adam. For there is a grosse errour of Eunomius, which thought that Christ had no reasonable soule: but that his Divinity was his soule; that it was in stead of a soule: and that hee had no other soul but that.
but he was made a quick, although not a quickening Spirit. Therefore for the First, we must understand that it is true, that the Lord christ was made a living soul, as well as Adam. For there is a gross error of Eunomius, which Thought that christ had no reasonable soul: but that his Divinity was his soul; that it was in stead of a soul: and that he had no other soul but that.
This is a monstrous abortion: for if Christ had not taken our whole nature, hee had not saved our whole nature. Now the best and chief part of our nature, is the soule: and it was the soule (chiefly and principally) that Christ came to save.
This is a monstrous abortion: for if christ had not taken our Whole nature, he had not saved our Whole nature. Now the best and chief part of our nature, is the soul: and it was the soul (chiefly and principally) that christ Come to save.
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Therefore it is certaine, that he tooke our soule, as well as hee tooke our flesh: and so was made a living soule, as well as Adam. And it appears also by this, in that he had two wills in him,
Therefore it is certain, that he took our soul, as well as he took our Flesh: and so was made a living soul, as well as Adam. And it appears also by this, in that he had two wills in him,
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as he had two natures: the nature of God, and the nature of man, united in one person. So likewise he had two wills, the will of God, and the will of man: yet he subjected alway the lower will, unto the higher: Not my will, but thy will be fulfilled:
as he had two nature's: the nature of God, and the nature of man, united in one person. So likewise he had two wills, the will of God, and the will of man: yet he subjected always the lower will, unto the higher: Not my will, but thy will be fulfilled:
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if hee had not taken the soule of man, as well as the body, hee could not have delivered the whole nature of man, the principall part whereof is the Soule. But here is the difference; although Christ were made a living soule, as Adam was;
if he had not taken the soul of man, as well as the body, he could not have Delivered the Whole nature of man, the principal part whereof is the Soul. But Here is the difference; although christ were made a living soul, as Adam was;
hee was not made for that purpose, as an ordinary living soule; but he had an accession of the glory, and grace, and strength of the Deity, to make this living soule sublimate to perfection: to make it capable of unspeakable mysteries which Adam had but in a poore pittance, in a low condition: hee had a living soule, indeed,
he was not made for that purpose, as an ordinary living soul; but he had an accession of the glory, and grace, and strength of the Deity, to make this living soul sublimate to perfection: to make it capable of unspeakable Mysteres which Adam had but in a poor pittance, in a low condition: he had a living soul, indeed,
well qualified and adorned with innocencie and the power of originall justice, and a power to have life, and grace, and immortalitie, if hee had kept and continued in the commandement; but he had no higher matters, hee had nothing in him, whereby of necessitie he might abstaine from sinne;
well qualified and adorned with innocence and the power of original Justice, and a power to have life, and grace, and immortality, if he had kept and continued in the Commandment; but he had no higher matters, he had nothing in him, whereby of necessity he might abstain from sin;
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But in Christ there was an absolute necessitie of holinesse and perfection, and of all the parts in him, which was not in Adam. For the second Question:
But in christ there was an absolute necessity of holiness and perfection, and of all the parts in him, which was not in Adam. For the second Question:
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whereas it is said, Hee was a quickning spirit, Apollinarius inferred upon this, that he had a phantasticall body, and not a true body. This is as grosse as the former:
whereas it is said, He was a quickening Spirit, Apollinarius inferred upon this, that he had a fantastical body, and not a true body. This is as gross as the former:
for if Christ must take upon him our nature, hee must take that which stood in most need of redemption; which is the poore body, which is subject to all miseries and calamities. For how should hee be called The sonne of man, if he had not a body? But as he is called The sonne of God, so he is also called The sonne of man; and hee came to save both parts of man that were downe by reason of sin:
for if christ must take upon him our nature, he must take that which stood in most need of redemption; which is the poor body, which is Subject to all misery's and calamities. For how should he be called The son of man, if he had not a body? But as he is called The son of God, so he is also called The son of man; and he Come to save both parts of man that were down by reason of since:
and in that flesh he hungred, in that flesh he suffered, in that flesh he was buryed, in that flesh he rose againe, in that flesh he ascended into heaven, to make a way by the vaile of his flesh into the Holy-of-holyes, to all that constantly and truly beleeve in him.
and in that Flesh he hungered, in that Flesh he suffered, in that Flesh he was buried, in that Flesh he rose again, in that Flesh he ascended into heaven, to make a Way by the veil of his Flesh into the Holy-of-holyes, to all that constantly and truly believe in him.
How Adam is said to be corpus animale, seeing God gave him a power of immortalitie: for if it were corpus immortale, then it could not be corpus animale, as saith S. Austin, and that truly:
How Adam is said to be corpus animal, seeing God gave him a power of immortality: for if it were corpus immortal, then it could not be corpus animal, as Says S. Austin, and that truly:
but Adam had corpus immortale, therefore it was not corpus animale; and by consequent, he cannot be so different from Christ as the Apostle makes him here:
but Adam had corpus immortal, Therefore it was not corpus animal; and by consequent, he cannot be so different from christ as the Apostle makes him Here:
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For, the Apostle brings in the two roots and fountaines of man-kinde; and he makes the one animall, and the other spirituall. Now (saith St. Austin ) I demand if Adam had an immortall body, how was it an animall body? For an animall body is that that is fraile and changeable: an immortall body is that which is unchangeable. And againe,
For, the Apostle brings in the two roots and fountains of mankind; and he makes the one animal, and the other spiritual. Now (Says Saint Austin) I demand if Adam had an immortal body, how was it an animal body? For an animal body is that that is frail and changeable: an immortal body is that which is unchangeable. And again,
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Certainely (saith he) we recover in Christ, that which we lost in Adam; and one thing that we recover by Christ, is immortality; therefore we lost immortality in Adam: we lost it in the first Adam, and we recover it in the second. Now if we lost immortality in Adam, then he lost it for us;
Certainly (Says he) we recover in christ, that which we lost in Adam; and one thing that we recover by christ, is immortality; Therefore we lost immortality in Adam: we lost it in the First Adam, and we recover it in the second. Now if we lost immortality in Adam, then he lost it for us;
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and therefore Adam having immortality, how should his body be fraile, and mortall, and an animall body? These are things contrary each to other. The Father answers againe.
and Therefore Adam having immortality, how should his body be frail, and Mortal, and an animal body? These Are things contrary each to other. The Father answers again.
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That the body of man was changed in Paradise. God made his body a mortall body: but after this, he brought him to the Symbole of life, and gave him a commandement to abstaine from the tree of knowledge of good and evill;
That the body of man was changed in Paradise. God made his body a Mortal body: but After this, he brought him to the Symbol of life, and gave him a Commandement to abstain from the tree of knowledge of good and evil;
which had he done, and had kept that commandement, then should the fruit of the tree of life have so preserved his life, that he should have lived for ever. So these men thinke that the Lord changed the condition and quality of his body in Paradise, in the giving of the command. But S. Austin answers it better afterwards, I thinke (saith he) that the most safe and proper answer is this;
which had he done, and had kept that Commandment, then should the fruit of the tree of life have so preserved his life, that he should have lived for ever. So these men think that the Lord changed the condition and quality of his body in Paradise, in the giving of the command. But S. Austin answers it better afterwards, I think (Says he) that the most safe and proper answer is this;
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that although it be true, that we recover immortality by Christ; and that we lost this immortality in Adam: yet we have a farre greater advantage by Christ; we gaine more by Christ, then we lost by Adam. Adam never had this certainty of immortality that we have;
that although it be true, that we recover immortality by christ; and that we lost this immortality in Adam: yet we have a Far greater advantage by christ; we gain more by christ, then we lost by Adam. Adam never had this certainty of immortality that we have;
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and so this stood upon an if: If thou keep the commandement thou shalt live; and if thou doe not, thou shalt die; therefore a man cannot say that there was any immortality planted in the person of Adam; because it was uncertaine, it was mutable, it was in the freedome of his will, which was changeable; he was not made in a certaine necessity of obedience, therefore it was conditionall. To conclude all;
and so this stood upon an if: If thou keep the Commandement thou shalt live; and if thou do not, thou shalt die; Therefore a man cannot say that there was any immortality planted in the person of Adam; Because it was uncertain, it was mutable, it was in the freedom of his will, which was changeable; he was not made in a certain necessity of Obedience, Therefore it was conditional. To conclude all;
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And againe, Adam had in his very person, those seeds that might have prolonged, and continued his life, by the blessing of God, and the Sacrament of the tree of life; whereas we by his sin, have gotten nothing but the seeds of death and mortality; working us from one misery, and sicknesse to another,
And again, Adam had in his very person, those seeds that might have prolonged, and continued his life, by the blessing of God, and the Sacrament of the tree of life; whereas we by his since, have got nothing but the seeds of death and mortality; working us from one misery, and sickness to Another,
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and from sicknesse to death. And (if the mercy of God intervene not) from the first to the second death; to eternall misery and perplexity. Therefore the difference is this;
and from sickness to death. And (if the mercy of God intervene not) from the First to the second death; to Eternal misery and perplexity. Therefore the difference is this;
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but in us there is a necessity of death, we must die; and yet by the mercy of God in Christ, wee are restored, and renewed; by his intercession and sacrifice, unto better things then we lost in Adam.
but in us there is a necessity of death, we must die; and yet by the mercy of God in christ, we Are restored, and renewed; by his Intercession and sacrifice, unto better things then we lost in Adam.
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The Lord make us assured of this blessed and glorious estate: that thereby we may be armed against death; against the feare of death, and that thereby we may grow more and more spirituall, that wee may become partakers of that divine grace, which may make us while we live in this world, not to be of the world; but Citizens of that blessed and heavenly Ierusalem, which is the mother of us all.
The Lord make us assured of this blessed and glorious estate: that thereby we may be armed against death; against the Fear of death, and that thereby we may grow more and more spiritual, that we may become partakers of that divine grace, which may make us while we live in this world, not to be of the world; but Citizens of that blessed and heavenly Ierusalem, which is the mother of us all.
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IN the former part of this Treatise, the Apostle hath discoursed of the kindes, and degrees of our future happinesse, in the glorious resurrection. Now hee comes to tell us of the causes, and of the order. The substance of these words which I have read unto you, is to give satisfaction to that common curiosity that is in Gods people: whereby they seeke to prevent the time,
IN the former part of this Treatise, the Apostle hath discoursed of the Kinds, and Degrees of our future happiness, in the glorious resurrection. Now he comes to tell us of the Causes, and of the order. The substance of these words which I have read unto you, is to give satisfaction to that Common curiosity that is in God's people: whereby they seek to prevent the time,
there is a kinde of harmelesse humour (although when it is too extreame and violent, it is full of sinne; yet it is construed to a good sense that) they desire to be dissolved and to be with Christ, which is best of all:
there is a kind of harmless humour (although when it is too extreme and violent, it is full of sin; yet it is construed to a good sense that) they desire to be dissolved and to be with christ, which is best of all:
that is to say, not to be dissolved after the fashion of the common death (as S. Paul did) but to have a kinde of light mutation, and change; and so to be translated unto glory. You see in 2 Cor. 5.4. where the Apostle tells us, We would not be spoiled of this body.
that is to say, not to be dissolved After the fashion of the Common death (as S. Paul did) but to have a kind of Light mutation, and change; and so to be translated unto glory. You see in 2 Cor. 5.4. where the Apostle tells us, We would not be spoiled of this body.
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that is, we would not die: but supervestiri, wee would have a garment or vestment of glory and immortality to be put upon this body, without death. As if hee should say, we would have corruption to enter into incorruption; and we would be made capable of heaven, with these bodies unchanged by death. To that the Apostle answers in these words.
that is, we would not die: but supervestiri, we would have a garment or vestment of glory and immortality to be put upon this body, without death. As if he should say, we would have corruption to enter into incorruption; and we would be made capable of heaven, with these bodies unchanged by death. To that the Apostle answers in these words.
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No (saith he) these things are contrary, (naturall, and spirituall ) and it is impossible for a naturall body, to be capable of spirituall qualities; or a spirituall body, of naturall qualities: we must needs leave off the one, before we can take the other; we must lay downe the rags of this flesh, before we can take the garment or vestment of glory, and eternity, in that blessed life that followes.
No (Says he) these things Are contrary, (natural, and spiritual) and it is impossible for a natural body, to be capable of spiritual qualities; or a spiritual body, of natural qualities: we must needs leave off the one, before we can take the other; we must lay down the rags of this Flesh, before we can take the garment or vestment of glory, and eternity, in that blessed life that follows.
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for it is as vaine as nurses wishes. As nurses that wish the most eminent and excellent things to their children; so we delight our selves in this imagination. But the Apostle tells us, that wee must take things in order, for that God hath made all things in order. First, we are to taste of the naturals, and then to be made partakers of the spirituals: so we cannot be borne into this world, but by nature; and we cannot be borne into our spirituall possession at the first:
for it is as vain as Nurse's wishes. As Nurse's that wish the most eminent and excellent things to their children; so we delight our selves in this imagination. But the Apostle tells us, that we must take things in order, for that God hath made all things in order. First, we Are to taste of the naturals, and then to be made partakers of the spirituals: so we cannot be born into this world, but by nature; and we cannot be born into our spiritual possession At the First:
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but first we must have a kinde of naturall life; and by the grace of God, that prepares us unto the life spirituall. So God hath appointed and ordained every thing to goe by succession, that all things should not be done at once,
but First we must have a kind of natural life; and by the grace of God, that prepares us unto the life spiritual. So God hath appointed and ordained every thing to go by succession, that all things should not be done At once,
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And to this purpose hee brings in the two great fountaines, and seminaries of mankinde: the one for the life of nature; the other for the life of grace; a man, and a man: both of them being men, but yet being diversly qualified;
And to this purpose he brings in the two great fountains, and seminaries of mankind: the one for the life of nature; the other for the life of grace; a man, and a man: both of them being men, but yet being diversely qualified;
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and both leaving their qualities to those that be their followers. For (saith the Apostle ) the causers of all this great difference of naturall and spirituall, be the two Adams; the one was meerely naturall, and was no more but a man. The other,
and both leaving their qualities to those that be their followers. For (Says the Apostle) the causers of all this great difference of natural and spiritual, be the two Adams; the one was merely natural, and was no more but a man. The other,
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he was both God and man. The one wrought unto death, the other wrought unto life; the one was bent and inclined to sinne, the other was full of all grace; the one left an inheritance of misery, the other left great demeanes of glory to all those that are his followers. Now as these causes bee contrary in themselves (there being as much difference betweene them,
he was both God and man. The one wrought unto death, the other wrought unto life; the one was bent and inclined to sin, the other was full of all grace; the one left an inheritance of misery, the other left great demeans of glory to all those that Are his followers. Now as these Causes be contrary in themselves (there being as much difference between them,
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and if the wickednesse of the one were derivable upon his posterity in the flesh, much more the goodnesse and righteousnesse of the other, is derived unto them that are true beleevers and followers of him.
and if the wickedness of the one were derivable upon his posterity in the Flesh, much more the Goodness and righteousness of the other, is derived unto them that Are true believers and followers of him.
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They are to follow their masters cue, and to be of the same condition, as their Chieftaine and Soveraigne. The carnall man dies in Adam: the spirituall lives in Christ, even to life everlasting.
They Are to follow their Masters cue, and to be of the same condition, as their Chieftain and Sovereign. The carnal man die in Adam: the spiritual lives in christ, even to life everlasting.
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First, we are to consider the verity and truth of the order of this proposition: how the Apostle intends that that which is spirituall is not first, but that which is naturall: For it seemes, that the best things should be first: and spirituall things, being best;
First, we Are to Consider the verity and truth of the order of this proposition: how the Apostle intends that that which is spiritual is not First, but that which is natural: For it seems, that the best things should be First: and spiritual things, being best;
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therefore it seemes they should be first: yea it seems to be a disparagement unto things spirituall and heavenly, to come in time after things naturall. But the Apostle saith no:
Therefore it seems they should be First: yea it seems to be a disparagement unto things spiritual and heavenly, to come in time After things natural. But the Apostle Says no:
God hath appointed it so, and hee gives no further reason, (as St. Chrysostom observes) that they may give themselves content in this, that it is Gods will it shall be so;
God hath appointed it so, and he gives no further reason, (as Saint Chrysostom observes) that they may give themselves content in this, that it is God's will it shall be so;
Secondly, we are to consider the comparison betweene the two heads, and roots, and fountaines of mankinde: the first man, and the latter man: and they are compared in foure things.
Secondly, we Are to Consider the comparison between the two Heads, and roots, and fountains of mankind: the First man, and the latter man: and they Are compared in foure things.
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And though the word servant be not noted in the Text; yet it is to be understood by this, that he saith, The Lord himselfe Therefore the first came not as a Lord, but as a servant; but the second came as a Lord in all points:
And though the word servant be not noted in the Text; yet it is to be understood by this, that he Says, The Lord himself Therefore the First Come not as a Lord, but as a servant; but the second Come as a Lord in all points:
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The third part of the Text, is the conformity of the members that belong to these heads, with their heads. For as there are two great foundations of mankinde, so likewise they have members answerable to them.
The third part of the Text, is the conformity of the members that belong to these Heads, with their Heads. For as there Are two great foundations of mankind, so likewise they have members answerable to them.
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which is not meant of the manners and condition of men here in this world: (for the Apostle meddles not with that in all this Chapter ) but it is spoken of the bodies that shall be raised at that day:
which is not meant of the manners and condition of men Here in this world: (for the Apostle meddles not with that in all this Chapter) but it is spoken of the bodies that shall be raised At that day:
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th•t as all men be earthly by nature, (the best Saints of God here are in an earthly condition, and must be dissolved into earth: ) and as we have that by means of the first Adam from whence wee descend;
th•t as all men be earthly by nature, (the best Saints of God Here Are in an earthly condition, and must be dissolved into earth:) and as we have that by means of the First Adam from whence we descend;
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and because also he would shew us, that the Lord doth better our estate, and proceeds from that which is weak, to that which is more perfect. For as in nature, so also in grace, things grow from weak imperfection,
and Because also he would show us, that the Lord does better our estate, and proceeds from that which is weak, to that which is more perfect. For as in nature, so also in grace, things grow from weak imperfection,
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unto a light and prime estate: and therefore first and last, doe not alwaies argue excellency and superiority: but oftentimes those things that be last, be better then those that be first. Although in Scripture we find (in some cases) that that which is first, is best: (as in the first borne of men,
unto a Light and prime estate: and Therefore First and last, do not always argue excellency and superiority: but oftentimes those things that be last, be better then those that be First. Although in Scripture we find (in Some cases) that that which is First, is best: (as in the First born of men,
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In the beginning of the world, the first thing was a rude matter, a thing without forme: afterward, the Lord brought upon it formes, and bodies of distinction.
In the beginning of the world, the First thing was a rude matter, a thing without Form: afterwards, the Lord brought upon it forms, and bodies of distinction.
Then there came another light, the law of Moses: and in the later end of the world, there came the law of grace, the Gospell: which is as much more perfect,
Then there Come Another Light, the law of Moses: and in the later end of the world, there Come the law of grace, the Gospel: which is as much more perfect,
and exceeds Moses law, as Moses law renewed the law of nature. In the ages of man, the first is weak infancie, which is uncapable & unsensible: but ripenesse is in the after age. In the discpline of Schooles, to be a scholler and a learner, is a long time before to be a teacher: and to be a learner is a matter of imperfection: but to be a teacher, is a matter of growth and ripenesse. In the discipline of Christ, first they were fishers, and afterwards fishers of men: and it is a weaker thing to take fish, then to take men: that came afterward.
and exceeds Moses law, as Moses law renewed the law of nature. In the ages of man, the First is weak infancy, which is uncapable & unsensible: but ripeness is in the After age. In the Discipline of Schools, to be a scholar and a learner, is a long time before to be a teacher: and to be a learner is a matter of imperfection: but to be a teacher, is a matter of growth and ripeness. In the discipline of christ, First they were Fishers, and afterwards Fishers of men: and it is a Weaker thing to take Fish, then to take men: that Come afterwards.
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And so generally (almost) in all the whole body of nature, you shall see the Lord goeth from small beginnings, to great perfection: from the kernell, to the tree: from the seed, to the harvest: from the blade, to full corne in the eare. It is true (indeed) in some things it is contrary: for both the Angels at their first creation, were in their fulnesse, and they needed no increase, except you take that for increase, the grace of confirmation. And likewise, the creatures that were then made, were made in their fulnesse: for there was not a seed made to make a tree, or a kernell to make a tree: nor there was not an egge to bring forth an henne: but the things themselves were made in their full perfection. But God did not purpose to continue that course any longer:
And so generally (almost) in all the Whole body of nature, you shall see the Lord Goes from small beginnings, to great perfection: from the kernel, to the tree: from the seed, to the harvest: from the blade, to full corn in the ear. It is true (indeed) in Some things it is contrary: for both the Angels At their First creation, were in their fullness, and they needed no increase, except you take that for increase, the grace of confirmation. And likewise, the creatures that were then made, were made in their fullness: for there was not a seed made to make a tree, or a kernel to make a tree: nor there was not an egg to bring forth an hen: but the things themselves were made in their full perfection. But God did not purpose to continue that course any longer:
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but the making of them once in their perfection, and being turned, & divolved by Adams sinne, into imperfection; it pleased him of his goodnesse and mercy, to raise these imperfections to rare qualities: and that it should come by degrees, in successe of time:
but the making of them once in their perfection, and being turned, & devolved by Adams sin, into imperfection; it pleased him of his Goodness and mercy, to raise these imperfections to rare qualities: and that it should come by Degrees, in success of time:
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Therefore (to conclude this point ) seeing the Lord hath so ordained, that in all things the naturalls be the first: that is, that which is worst: and afterwards comes the spirituals.
Therefore (to conclude this point) seeing the Lord hath so ordained, that in all things the naturals be the First: that is, that which is worst: and afterwards comes the spirituals.
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For it is not fit for Gods Majesty, to go from better to worse: that is a poore change: that is a change of weaknesse, of simplicity, and folly. But as St. Austin saith, it is a faire course, (a faire kind of change) when a man changeth for the better, and to be more excellent: when he grows still more singular, when he grows from grace to grace, and from strength to strength, till he come to appeare before God in Syon.
For it is not fit for God's Majesty, to go from better to Worse: that is a poor change: that is a change of weakness, of simplicity, and folly. But as Saint Austin Says, it is a fair course, (a fair kind of change) when a man changes for the better, and to be more excellent: when he grows still more singular, when he grows from grace to grace, and from strength to strength, till he come to appear before God in Syon.
This is the course that best beseemes the divine power of the heavenly Majesty: therefore hee would not have men to imagine, that things spirituall are first, which is the best: and afterwards, naturall, which is the worst: the power of God increaseth, the further it goes:
This is the course that best beseems the divine power of the heavenly Majesty: Therefore he would not have men to imagine, that things spiritual Are First, which is the best: and afterwards, natural, which is the worst: the power of God increases, the further it Goes:
it brings us first from elements and rudiments by further degrees, unto a state and height of perfection. This is the course that God only hath sanctified; therefore wee must learne to make it our course, still to make our naturalls first, and and then our spiritualls.
it brings us First from elements and rudiments by further Degrees, unto a state and height of perfection. This is the course that God only hath sanctified; Therefore we must Learn to make it our course, still to make our naturals First, and and then our spirituals.
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It is a shame (saith the Apostle ) will you begin in the spirit, and end in the flesh? And saith Tertullian, if a man will be mad, let him be mad in his youth: let him be mad in his first age, (which is the naturall part) let him spend that in vanity, (although indeed there be no time that should be spent but to the glory of God, ) but for the other part,
It is a shame (Says the Apostle) will you begin in the Spirit, and end in the Flesh? And Says Tertullian, if a man will be mad, let him be mad in his youth: let him be mad in his First age, (which is the natural part) let him spend that in vanity, (although indeed there be no time that should be spent but to the glory of God,) but for the other part,
Lastly (to conclude) it teacheth us not to be too much strait and rigorous against this order: for wee would have our children meerely spirituall, as soon as they be borne:
Lastly (to conclude) it Teaches us not to be too much strait and rigorous against this order: for we would have our children merely spiritual, as soon as they be born:
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& although there be no time that ought to be naturall, yet there must be a kind of generation, before there be any regeneration: a man must first be borne, before he be re-borne: a man must first be simple, and ignorant, and after come to knowledge and holinesse; as it pleaseth God to call men, some at the tenth houre, some at the eleventh, some in the morning, some in the evening of their lives. So the Fathers discourse upon this.
& although there be no time that ought to be natural, yet there must be a kind of generation, before there be any regeneration: a man must First be born, before he be reborn: a man must First be simple, and ignorant, and After come to knowledge and holiness; as it Pleases God to call men, Some At the tenth hour, Some At the eleventh, Some in the morning, Some in the evening of their lives. So the Father's discourse upon this.
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But I take it, that the proper meaning is, not to stretch it further than the body. God hath so appointed man, that first he should have a naturall body, and then a spirituall. I take it, the Text hath no further extent.
But I take it, that the proper meaning is, not to stretch it further than the body. God hath so appointed man, that First he should have a natural body, and then a spiritual. I take it, the Text hath no further extent.
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For as in all things in nature, the weaker goe before the stronger, (God hath made that the foundation ) and out of the weaknesse of things, he works his owne strength and glory: so the Lord hath appointed these bodies that be naturall, a life naturall;
For as in all things in nature, the Weaker go before the Stronger, (God hath made that the Foundation) and out of the weakness of things, he works his own strength and glory: so the Lord hath appointed these bodies that be natural, a life natural;
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to live in misery; to live in sicknesse; and at last, to be swallowed up of death: to come to rottennesse and putrifaction, which is the naturall conclusion of all bodies, that live in this world.
to live in misery; to live in sickness; and At last, to be swallowed up of death: to come to rottenness and putrefaction, which is the natural conclusion of all bodies, that live in this world.
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This course, God hath appointed first; and then upon this, God will make his power glorious: to bring the body from dust, and filth, and rottennes, to be spirituall: to bring it to sweetnesse, and glory, and beauty: this is his order.
This course, God hath appointed First; and then upon this, God will make his power glorious: to bring the body from dust, and filth, and rottenness, to be spiritual: to bring it to sweetness, and glory, and beauty: this is his order.
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Therefore, first, they are naturall bodies; miserable, and weak, and obnoxious: and then the Lord will supervestire, he will invest them with that glory and incorruption which is promised to us in Christ. So much for that point, the truth of the proposition, and the order.
Therefore, First, they Are natural bodies; miserable, and weak, and obnoxious: and then the Lord will supervestire, he will invest them with that glory and incorruption which is promised to us in christ. So much for that point, the truth of the proposition, and the order.
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Why is this so, that there is first the naturall, and then the spirituall? because God would have Adam, the naturall man, to come first; and Christ, the Spirituall man, to come last: that the one should be the first of men, the other the last: and that they two, should carry the keyes of these closets, and treasures;
Why is this so, that there is First the natural, and then the spiritual? Because God would have Adam, the natural man, to come First; and christ, the Spiritual man, to come last: that the one should be the First of men, the other the last: and that they two, should carry the keys of these closets, and treasures;
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First, it is to be observed, that hee saith, a man, and a man. It is spoken of Christ, that hee is a man as well as of Adam: so that they were both men, of the same nature and substance: nay the second Adam was the sonne of the first. For wee see St. Luke in his Genealogie, Luke 3. brings Christ from Adam. Which was the sonne of Adam, which was the sonne of God.
First, it is to be observed, that he Says, a man, and a man. It is spoken of christ, that he is a man as well as of Adam: so that they were both men, of the same nature and substance: nay the second Adam was the son of the First. For we see Saint Lycia in his Genealogy, Lycia 3. brings christ from Adam. Which was the son of Adam, which was the son of God.
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So that Manicheus, and Valentinus, and Martianus, have taught us blasphemous doctrines in former times: and so have the Swenck-Feldians, which have received their errour of late.
So that Manicheus, and Valentinus, and Martianus, have taught us blasphemous doctrines in former times: and so have the Swenck-Feldians, which have received their error of late.
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For as Tertullian saith, Why is Christ called the second man, except hee were as true a man as the first? therefore of the nature of Adam, was the Lord Christ made,
For as Tertullian Says, Why is christ called the second man, except he were as true a man as the First? Therefore of the nature of Adam, was the Lord christ made,
even by deduction of nature, and by a line infallible, to the Virgin Mary. Although by reason of the sanctifying of the bloud, of which his blessed body was to be made: and because that there was no intervention of the help of man, he is not to be ranked in the common generation of man-kinde:
even by deduction of nature, and by a line infallible, to the Virgae Marry. Although by reason of the sanctifying of the blood, of which his blessed body was to be made: and Because that there was no intervention of the help of man, he is not to be ranked in the Common generation of mankind:
Therefore in this regard, hee is greater, and far above Adam: but concerning the materiall part of his body, which hee tooke of the Virgin, hee was the son of Adam, and so the second man, or the last Adam: not because hee was the last of all men, ( Iesus Christ hath been many years since in the flesh ) but because he was to put an end to the state of all things;
Therefore in this regard, he is greater, and Far above Adam: but Concerning the material part of his body, which he took of the Virgae, he was the son of Adam, and so the second man, or the last Adam: not Because he was the last of all men, (Iesus christ hath been many Years since in the Flesh) but Because he was to put an end to the state of all things;
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Before Christ, there was the state of nature, of the law, of the separation of the Iewes and Gentiles; there were divers kinds and degrees: but now he is come, all the former states of nature, and the law, are no more to be recapitulated: and there is no difference between the Iew and the Gentile, bond and free, male and female,
Before christ, there was the state of nature, of the law, of the separation of the Iewes and Gentiles; there were diverse Kinds and Degrees: but now he is come, all the former states of nature, and the law, Are no more to be Recapitulated: and there is no difference between the Iew and the Gentile, bound and free, male and female,
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Againe, Christ is called the last Adam, because he saith of himselfe, that hee is Alpha and Omega: he is Alpha in respect of his Deity, and he is Omega in respect of his humanity: and hee is both Alpha and Omega, (both first and last ) in regard that hee is coequall, and coeternall with God the Father. For as he is God, he is Alpha, the beginning of all things created;
Again, christ is called the last Adam, Because he Says of himself, that he is Alpha and Omega: he is Alpha in respect of his Deity, and he is Omega in respect of his humanity: and he is both Alpha and Omega, (both First and last) in regard that he is coequal, and coeternal with God the Father. For as he is God, he is Alpha, the beginning of all things created;
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and as hee is Omega, he is the last conclusion, and end of the Alphabet: that there is no more state, no more sacrifice, no more law, no more new, to be expected in the world.
and as he is Omega, he is the last conclusion, and end of the Alphabet: that there is no more state, no more sacrifice, no more law, no more new, to be expected in the world.
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The places from whence they come, are earth and heaven: and there is no greater difference can be, in all the things in nature. Wee cannot say that there is any thing more distant, than these two:
The places from whence they come, Are earth and heaven: and there is no greater difference can be, in all the things in nature. we cannot say that there is any thing more distant, than these two:
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the one being the fountaine of light, the other being the receptacle of darknesse. The one being the spring of all actions, the other being a meerely passive, and dull substance. The one being the cause impressive, the other being the cause receptive. The one being the originall and fulnesse of every thing that is good;
the one being the fountain of Light, the other being the receptacle of darkness. The one being the spring of all actions, the other being a merely passive, and dull substance. The one being the cause impressive, the other being the cause receptive. The one being the original and fullness of every thing that is good;
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as well as Adam? And how was Christ more heavenly and spirituall then Adam? had not he a soule, and spirit, as well as Christ? how can these things consist?
as well as Adam? And how was christ more heavenly and spiritual then Adam? had not he a soul, and Spirit, as well as christ? how can these things consist?
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that is as much as to say, his chiefe powers and abilities were still inclined to the earth: that he was fraile, that hee was made in a condition to goe back againe to the earth: that was his destiny: and hee had a law imposed upon him, to dig and delve the earth: and therefore he is said, to be of the earth. Not because hee had not a soule from heaven, for hee had a soule from heaven, as well as Christ had:
that is as much as to say, his chief Powers and abilities were still inclined to the earth: that he was frail, that he was made in a condition to go back again to the earth: that was his destiny: and he had a law imposed upon him, to dig and delve the earth: and Therefore he is said, to be of the earth. Not Because he had not a soul from heaven, for he had a soul from heaven, as well as christ had:
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but because he was drawne by his inferiour part, by his body, which was his earthly part: because hee was drawne by that, from the contemplation of heavenly things,
but Because he was drawn by his inferior part, by his body, which was his earthly part: Because he was drawn by that, from the contemplation of heavenly things,
and left the Creator for a poore creature: and because hee left the unchangeable good, for that which is changeable; therefore he is said to be unconstant, base, and earthly: that is, a simple, poore, base creature:
and left the Creator for a poor creature: and Because he left the unchangeable good, for that which is changeable; Therefore he is said to be unconstant, base, and earthly: that is, a simple, poor, base creature:
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But the other, was from heaven: not because he had not a body from the earth, but because to that body was added a glorious divinity: and that his body was not a person, as Adams was.
But the other, was from heaven: not Because he had not a body from the earth, but Because to that body was added a glorious divinity: and that his body was not a person, as Adams was.
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but his was not a person, but a nature united to the second person in the Trinity: so that although there be two natures in Christ; yet there is not two,
but his was not a person, but a nature united to the second person in the Trinity: so that although there be two nature's in christ; yet there is not two,
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but one person: and the actions that come from any man, they are the actions of his person, of the subject; and not the actions of his nature. For it is a man that speaks, and a man that works; and not the body of a man that speaks, or the soule of man. So,
but one person: and the actions that come from any man, they Are the actions of his person, of the Subject; and not the actions of his nature. For it is a man that speaks, and a man that works; and not the body of a man that speaks, or the soul of man. So,
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therefore, it comes to passe, that the actions that come from Christ, they are the actions of his person; not of his humane nature, but of his person: and so they be the actions of God and man. That is, of that person in the Godhead, that took the manhood unto it:
Therefore, it comes to pass, that the actions that come from christ, they Are the actions of his person; not of his humane nature, but of his person: and so they be the actions of God and man. That is, of that person in the Godhead, that took the manhood unto it:
Herein, then, is the difference: that although Adam had a soul as well as Christ; yet he had onely a living soule, that could enliven no body but himselfe:
Herein, then, is the difference: that although Adam had a soul as well as christ; yet he had only a living soul, that could enliven no body but himself:
which is able to give life; which is the fountaine of life to all the world. And although Christ had a body from the earth; yet that body was not left unto frailty; but was governed, and sanctified, and glorified by the beatificall vision of God, and by the presence of the incorporate union of the Sonne of God. So by this comes the difference between them:
which is able to give life; which is the fountain of life to all the world. And although christ had a body from the earth; yet that body was not left unto frailty; but was governed, and sanctified, and glorified by the beatifical vision of God, and by the presence of the incorporate Union of the Son of God. So by this comes the difference between them:
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The third difference is in their quality and condition, which is noted in this word, hee was a Lord. Therefore Adam came not as a Lord, he came as a servant: he was to serve in all purposes:
The third difference is in their quality and condition, which is noted in this word, he was a Lord. Therefore Adam Come not as a Lord, he Come as a servant: he was to serve in all Purposes:
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he came to till the garden, to till the earth: he came to eate, and drink, to beget children: to be the father of a family. Hee came into the world to increase and multiply, as God commanded him;
he Come to till the garden, to till the earth: he Come to eat, and drink, to beget children: to be the father of a family. He Come into the world to increase and multiply, as God commanded him;
He had no generation: all his generation, is a spirituall regeneration; he came to doe God service: these were the things he was exercised in. Therefore he was the Lord from heaven. This is the high prerogative of Christ. There were many Angels that came from heaven, as well as Christ: but they came not as Lords, but as servants, as fellow servants, as in Rev. 22. when Iohn would have worshipped the Angel, See thou doe it not, (saith hee) I am thy fellow servant.
He had no generation: all his generation, is a spiritual regeneration; he Come to do God service: these were the things he was exercised in. Therefore he was the Lord from heaven. This is the high prerogative of christ. There were many Angels that Come from heaven, as well as christ: but they Come not as lords, but as Servants, as fellow Servants, as in Rev. 22. when John would have worshipped the Angel, See thou do it not, (Says he) I am thy fellow servant.
Therefore they came not downe as Lords, but as servants. And although we reade in Scripture of those that came downe as Lords: as in the apparition to Abraham, Gen. 18. he called the Angell, Lord. And the Captaine of the Lords Army that appeared to Ioshua; though these came in the glory, and might of the Lord; yet they were not that Lord, as here it is said, NONLATINALPHABET, the Lord that came from heaven.
Therefore they Come not down as lords, but as Servants. And although we read in Scripture of those that Come down as lords: as in the apparition to Abraham, Gen. 18. he called the Angel, Lord. And the Captain of the lords Army that appeared to Ioshua; though these Come in the glory, and might of the Lord; yet they were not that Lord, as Here it is said,, the Lord that Come from heaven.
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For that Lord, is but one Lord, which is the Sonne of God: to whom the Father hath given the inheritance of all things. Heb. 1.2. hee is the heyre of all things: and the Iewes themselves confesse, Come, let us kill him, this is the heyre, and the inheritance shall be ours.
For that Lord, is but one Lord, which is the Son of God: to whom the Father hath given the inheritance of all things. Hebrew 1.2. he is the heir of all things: and the Iewes themselves confess, Come, let us kill him, this is the heir, and the inheritance shall be ours.
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Hee, then, is the Lord from heaven. Adam came not as a Lord, nor yet from heaven; but one onely part of him, his soul, without any conjunction of the divine nature; there came a changeable soule into a fraile body: but Christ the Lord from heaven; that is, the Sonne of God, (as being Lord of hell and heaven) invested himself in a strange and wondrous manner, into the body and wombe of a Virgin, and tooke that masse and lump of blood, whereof his blessed body should be compacted; and united it to himselfe, and exercised the power of miracles, and of gracious wonders, and all parts of perfection in that nature: and therefore he hath exalted our nature, high above the Angels nature: for he took not upon him the nature of Angels, but he took the seed of Abraham.
He, then, is the Lord from heaven. Adam Come not as a Lord, nor yet from heaven; but one only part of him, his soul, without any conjunction of the divine nature; there Come a changeable soul into a frail body: but christ the Lord from heaven; that is, the Son of God, (as being Lord of hell and heaven) invested himself in a strange and wondrous manner, into the body and womb of a Virgae, and took that mass and lump of blood, whereof his blessed body should be compacted; and united it to himself, and exercised the power of Miracles, and of gracious wonders, and all parts of perfection in that nature: and Therefore he hath exalted our nature, high above the Angels nature: for he took not upon him the nature of Angels, but he took the seed of Abraham.
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there is the mind, and the understanding; that is, the subtile, and divine, and fiery part of man, whereby he is appropincate and drawes neere unto God, in the similitude of his Image. There is another,
there is the mind, and the understanding; that is, the subtle, and divine, and fiery part of man, whereby he is appropincate and draws near unto God, in the similitude of his Image. There is Another,
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that this earthly man is one that is dull, and grosse, and nayled, and tyed to these things that are present: whereas the other, is heavenly, and altogether upon the things that are not seene:
that this earthly man is one that is dull, and gross, and nailed, and tied to these things that Are present: whereas the other, is heavenly, and altogether upon the things that Are not seen:
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So then, the one by his condition, was still looking downward: the other was all spirit, and full of vigour, full of life; alway looking upward, still unto heaven: his conversation was also heavenly, having given all his followers power, to have their conversations there.
So then, the one by his condition, was still looking downward: the other was all Spirit, and full of vigour, full of life; always looking upward, still unto heaven: his Conversation was also heavenly, having given all his followers power, to have their conversations there.
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For by that meanes, we may be both able to keep out all contrary heresies, and also to raise our selves to the imitation of our head, to be conformable to him.
For by that means, we may be both able to keep out all contrary heresies, and also to raise our selves to the imitation of our head, to be conformable to him.
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For this very Text of Scripture, that Christ came downe the Lord from heaven, hath given occasion to a great number of lying spirits, to conclude, that the Lord had no true naturall body, that he had no true flesh: but that he brought his body downe from heaven, and that hee passed as through a pipe, through the Virgin Mary.
For this very Text of Scripture, that christ Come down the Lord from heaven, hath given occasion to a great number of lying spirits, to conclude, that the Lord had no true natural body, that he had no true Flesh: but that he brought his body down from heaven, and that he passed as through a pipe, through the Virgae Marry.
Because (say they) if Adam and Christ be opposed together, and that Adam brings his body from the earth; then Christ brings his from heaven. It followes,
Because (say they) if Adam and christ be opposed together, and that Adam brings his body from the earth; then christ brings his from heaven. It follows,
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therefore, that they are not one kind of body: and by consequent, there must be a kind of celestiall body appointed for Christ; because it must be directly opposite to Adams.
Therefore, that they Are not one kind of body: and by consequent, there must be a kind of celestial body appointed for christ; Because it must be directly opposite to Adams.
For the Apostle opposeth not Christ unto Adam, in regard of the substance of his flesh: but in respect of the difference of his qualities. The quality that Adam put upon his flesh, was death, and sicknesse, misery, and deformity; but Christ hath put upon it another kind of quality, another robe, another garment and vestment of immortality, of grace, and perfection, and beauty, and strength, and all kind of abilities: another kind of quality. Therefore hee saith not another substance of flesh: for Christ came of David, and David came of Adam; they were all one flesh: but because the one was the fountain of death, and the other the fountaine of life, they must needs work contrary effects. Therefore according to the effects that they work, the Apostle proceeds, that the one works to basenesse and misery;
For the Apostle Opposeth not christ unto Adam, in regard of the substance of his Flesh: but in respect of the difference of his qualities. The quality that Adam put upon his Flesh, was death, and sickness, misery, and deformity; but christ hath put upon it Another kind of quality, Another robe, Another garment and vestment of immortality, of grace, and perfection, and beauty, and strength, and all kind of abilities: Another kind of quality. Therefore he Says not Another substance of Flesh: for christ Come of David, and David Come of Adam; they were all one Flesh: but Because the one was the fountain of death, and the other the fountain of life, they must needs work contrary effects. Therefore according to the effects that they work, the Apostle proceeds, that the one works to baseness and misery;
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the other to glory, to excellency, to comfort and beauty. But these heretiques will pretend a great number of places of Scripture, and a great many arguments, whereby they doe (as the Apostle saith) deceive, and draw aside unstable people, and make them at their wits end,
the other to glory, to excellency, to Comfort and beauty. But these Heretics will pretend a great number of places of Scripture, and a great many Arguments, whereby they do (as the Apostle Says) deceive, and draw aside unstable people, and make them At their wits end,
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As first, they say this, that the Lord Iesus did deny his Mother: therefore he had no true flesh. And they prove it out of St. Matthew 12. when hee was teaching the people, they came and told him, that his Mother and his brethren were without, desiring to speak with him;
As First, they say this, that the Lord Iesus did deny his Mother: Therefore he had no true Flesh. And they prove it out of Saint Matthew 12. when he was teaching the people, they Come and told him, that his Mother and his brothers were without, desiring to speak with him;
hee had more care of his Fathers commission: of the Kingdome, of the preaching of the Gospell, of forgivenesse of sinnes, of curing diseases, and to doe the rest of the works of our redemption: therefore he must not neglect them,
he had more care of his Father's commission: of the Kingdom, of the preaching of the Gospel, of forgiveness of Sins, of curing diseases, and to do the rest of the works of our redemption: Therefore he must not neglect them,
therefore he had no true flesh. For if we adore that which is flesh, it is a creature, and so it is idolatry: for whatsoever is given to the creature that way, is Idolatry. Therefore Christs body was not created, but was a super coelestiall thing, above the order of mankinde.
Therefore he had no true Flesh. For if we adore that which is Flesh, it is a creature, and so it is idolatry: for whatsoever is given to the creature that Way, is Idolatry. Therefore Christ body was not created, but was a super celestial thing, above the order of mankind.
as that still it was true flesh. And although wee ought to adore whole Christ, yet in the adoring of Christ we doe it to the person. Wee use not to disjoyne his natures, but wee adore that God, that was pleased to take upon him man: we adore that blessed person in the Trinity, that for our sake, and for our salvation came downe from heaven,
as that still it was true Flesh. And although we ought to adore Whole christ, yet in the adoring of christ we do it to the person. we use not to disjoin his nature's, but we adore that God, that was pleased to take upon him man: we adore that blessed person in the Trinity, that for our sake, and for our salvation Come down from heaven,
It is that person we adore. So that wee goe not about with the heretique Nestorius, to make a division of the natures; but we adore whole Christ, God and man: not man alone,
It is that person we adore. So that we go not about with the heretic Nestorius, to make a division of the nature's; but we adore Whole christ, God and man: not man alone,
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For every effect, is in his cause: a thing can draw no other inclination, then that that is drawne from its cause. Therefore as the earthly man is, so must the earthly be.
For every Effect, is in his cause: a thing can draw no other inclination, then that that is drawn from its cause. Therefore as the earthly man is, so must the earthly be.
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As Adam, (for I will not meddle with other interpretations of the Fathers, because they are not pertinent to this place) therefore, ruleth all in this present life; hee makes all his followers earthly, and mortall: so Christ rules all in the blessed life to come, and makes all things contrary: that is, immortall and glorious, and powerfull. For in Adam, all the world is ruled according to the censure of God upon sinne, as God doomed sinne;
As Adam, (for I will not meddle with other interpretations of the Father's, Because they Are not pertinent to this place) Therefore, Ruleth all in this present life; he makes all his followers earthly, and Mortal: so christ rules all in the blessed life to come, and makes all things contrary: that is, immortal and glorious, and powerful. For in Adam, all the world is ruled according to the censure of God upon sin, as God doomed sin;
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Earth thou art, and to earth thou shalt returne, (which was the sentence upon Adam, and upon all his posterity. ) So we see daily, this sentence fulfilled upon us,
Earth thou art, and to earth thou shalt return, (which was the sentence upon Adam, and upon all his posterity.) So we see daily, this sentence fulfilled upon us,
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In the life which is to come, wee shall have an inheritance from the Lord of heaven. It is true, by the grace of the Gospell, and by the faith we have in Christ Iesus, we have something more then Adam gave unto us;
In the life which is to come, we shall have an inheritance from the Lord of heaven. It is true, by the grace of the Gospel, and by the faith we have in christ Iesus, we have something more then Adam gave unto us;
but custome and corruption lead us another way, for wee are forestalled by inbred corruption, (by sinne) and we are mis-led by the corrupt customes in the world;
but custom and corruption led us Another Way, for we Are forestalled by inbred corruption, (by sin) and we Are misled by the corrupt customs in the world;
so that children are corrupted, before they be sensible. Otherwise, children have that in them above men, that they may say, This course I will take, and this course I will not take.
so that children Are corrupted, before they be sensible. Otherwise, children have that in them above men, that they may say, This course I will take, and this course I will not take.
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For when a man takes a course to be vicious, and to fall into sinne, he cannot be so free, as he that hath a pure mind, which is like unto a white paper, wherein there is nothing written.
For when a man Takes a course to be vicious, and to fallen into sin, he cannot be so free, as he that hath a pure mind, which is like unto a white paper, wherein there is nothing written.
For they that fall into evill, they set such blots upon them, that cannot be gotten out without the bloud of Christ. And indeed in the fairest paper, (in the minds of children ) there is that corruption, that the bloud of Christ must wash it out:
For they that fallen into evil, they Set such blots upon them, that cannot be got out without the blood of christ. And indeed in the Fairest paper, (in the minds of children) there is that corruption, that the blood of christ must wash it out:
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even that originall sinne, though they be free from actuall. Therefore in this, wee are like unto Adam, mutable and changeable. Nay our condition is worse than his;
even that original sin, though they be free from actual. Therefore in this, we Are like unto Adam, mutable and changeable. Nay our condition is Worse than his;
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Although hee lived in strength a long time, yet at last hee failed of his strength, and of his wit, and at length came to be turned to dust, to nothing. So it is with us:
Although he lived in strength a long time, yet At last he failed of his strength, and of his wit, and At length Come to be turned to dust, to nothing. So it is with us:
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and rotted in the earth, and there he lyeth now, and hath lyen for the space of almost 5000. years in the dust: so the Lord will bring our bodies by the common sentence which hee hath pronounced against our sins, and the sin of Adam; he will bring them to the same state. For as is the earthly, so are they that are earthly.
and rotted in the earth, and there he lies now, and hath lyen for the Molle of almost 5000. Years in the dust: so the Lord will bring our bodies by the Common sentence which he hath pronounced against our Sins, and the sin of Adam; he will bring them to the same state. For as is the earthly, so Are they that Are earthly.
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In their birth, in their life, in their inclination, in their death, in their grave, and in all the parts and passages of this mortall race, they are all alike, each to other.
In their birth, in their life, in their inclination, in their death, in their grave, and in all the parts and passages of this Mortal raze, they Are all alike, each to other.
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For if we be miserable, because of the first Adam, much more shall we be glorious, because of Christ, the second Adam. And if a weak cause be able to conforme his members unto him;
For if we be miserable, Because of the First Adam, much more shall we be glorious, Because of christ, the second Adam. And if a weak cause be able to conform his members unto him;
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Therefore as the misery of man is derived from Adam to his posterity; so the glory and majesty of God shall be derived, and exhibited, and set forth, and fulfilled from Christ, as from a root and fountaine, to all those that follow. For from his fulnesse we have all received, even grace for grace.
Therefore as the misery of man is derived from Adam to his posterity; so the glory and majesty of God shall be derived, and exhibited, and Set forth, and fulfilled from christ, as from a root and fountain, to all those that follow. For from his fullness we have all received, even grace for grace.
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Therefore he saith, those that are spirituall, shall be such as he that is spirituall: as Christ is now in his glorious body. For this must be taken of the glorified body of Christ, and not of his mortall body. For he had a mortall body, in which he died:
Therefore he Says, those that Are spiritual, shall be such as he that is spiritual: as christ is now in his glorious body. For this must be taken of the glorified body of christ, and not of his Mortal body. For he had a Mortal body, in which he died:
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but when it was raised againe, it was a glorified body. And as it was in the Resurrection of Christ, so in the common Resurrection we shall be like unto him, by the power of Christ, that worketh all in all.
but when it was raised again, it was a glorified body. And as it was in the Resurrection of christ, so in the Common Resurrection we shall be like unto him, by the power of christ, that works all in all.
And if Adam could convey unto us an inheritance of misery, and weaknesse, and declining; much more shall the Lord convey a stronger inheritance of glory and beauty, and of all that wee can desire,
And if Adam could convey unto us an inheritance of misery, and weakness, and declining; much more shall the Lord convey a Stronger inheritance of glory and beauty, and of all that we can desire,
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wee must be borne after, againe, by the sacred laver of regeneration, not of the will of flesh and bloud, but of the spirit, by the word of God, and by faith in Christ Iesus. And as St. Austin saith, we could not die, except wee had been the members of Adam: nor wee could not rise againe,
we must be born After, again, by the sacred laver of regeneration, not of the will of Flesh and blood, but of the Spirit, by the word of God, and by faith in christ Iesus. And as Saint Austin Says, we could not die, except we had been the members of Adam: nor we could not rise again,
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But man was not so made, but as a scholler, to come by divers degrees; to grow forward, from rudiments and principles, unto further perfection, that the glory of God might be seen in his successe and course, in his bringing on,
But man was not so made, but as a scholar, to come by diverse Degrees; to grow forward, from rudiments and principles, unto further perfection, that the glory of God might be seen in his success and course, in his bringing on,
And wee ought also to arme our selves with this exceeding comfort, that this is the onely passage and way which God hath made, for that glorious state hereafter.
And we ought also to arm our selves with this exceeding Comfort, that this is the only passage and Way which God hath made, for that glorious state hereafter.
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For if there be naturall, there shall be spirituall: and if there be no nature, there shall be no spirit. Therefore this misery and weaknesse, is as it were a doore, and a way unto greatnesse, and strength, and ability.
For if there be natural, there shall be spiritual: and if there be no nature, there shall be no Spirit. Therefore this misery and weakness, is as it were a door, and a Way unto greatness, and strength, and ability.
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A strange contradiction: but his meaning is, that the Lord doth so season our weaknesse and infirmity in this life, that it is an infallible testimony and forerunner of that great strength and glory, that shall be revealed in the life to come.
A strange contradiction: but his meaning is, that the Lord does so season our weakness and infirmity in this life, that it is an infallible testimony and forerunner of that great strength and glory, that shall be revealed in the life to come.
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there were too many; and hee commanded to cut them off to another halfe, and yet there were too many: the Lord would not work with them, they were too strong. At last, hee comes to make choice of them by lapping in the water, and they came to 300. men to fight against as many as the sands on the sea, that covered the earth,
there were too many; and he commanded to Cut them off to Another half, and yet there were too many: the Lord would not work with them, they were too strong. At last, he comes to make choice of them by lapping in the water, and they Come to 300. men to fight against as many as the sands on the sea, that covered the earth,
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This is the wondrous act of the great God, which is not tyed to meanes; which will not seem to worke with second common causes, but with his owne arme.
This is the wondrous act of the great God, which is not tied to means; which will not seem to work with second Common Causes, but with his own arm.
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and commanded them to be used; but when he comes to effect great things, (such as was the destruction of the Madianites, (such as is the redemption of man by Christ, and such as shall be the Redemption of of our bodies at the Resurrection ) then such meanes and causes as seeme to help him forward, hee rejects them;
and commanded them to be used; but when he comes to Effect great things, (such as was the destruction of the Midianites, (such as is the redemption of man by christ, and such as shall be the Redemption of of our bodies At the Resurrection) then such means and Causes as seem to help him forward, he rejects them;
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and works not by them, but by the cleane contrary. The greater stench the bodies have sustained in the grave; shall worke it unto greater sweetnesse; and the greater weaknesse it had, the greater strength shall accrew unto it;
and works not by them, but by the clean contrary. The greater stench the bodies have sustained in the grave; shall work it unto greater sweetness; and the greater weakness it had, the greater strength shall accrue unto it;
TO hope for the time to come, and to have now present possession; is one of the greatest differences in humane affairs to be observed, saith Chrysologus. The one is the portion of this life;
TO hope for the time to come, and to have now present possession; is one of the greatest differences in humane affairs to be observed, Says Chrysologus. The one is the portion of this life;
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sperare, to hope in God for the things that are promised: the other, is in that blessed life to come; to have and to hold, and to enjoy the promises which the Apostle assures us of in this place, that we shall have as sure,
sperare, to hope in God for the things that Are promised: the other, is in that blessed life to come; to have and to hold, and to enjoy the promises which the Apostle assures us of in this place, that we shall have as sure,
as we have had the first fruits, and the earnest; so sure we are to enter into the full possession; and to have the performance, of the which God hath made a tender of, and promised unto us before.
as we have had the First fruits, and the earnest; so sure we Are to enter into the full possession; and to have the performance, of the which God hath made a tender of, and promised unto us before.
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The words of the Text, contain that great consolation, which is the onely comfort, and sweetnesse of our life. The Saints of God, are burthened with the image of the earthly man:
The words of the Text, contain that great consolation, which is the only Comfort, and sweetness of our life. The Saints of God, Are burdened with the image of the earthly man:
and there is none that comes of Adams blood, but he is (as it were) borne to death, to misery, and to slavery; which are the proper consequents of sinne. Now the redemption that comes by Christ, it is not yet apparent; it is but yet begunne, it is by faith, it is in hope, it is in spe, but not in Re: and this is the cause of the Saints mourning upon earth. Therefore to this the Apostle answers;
and there is none that comes of Adams blood, but he is (as it were) born to death, to misery, and to slavery; which Are the proper consequents of sin. Now the redemption that comes by christ, it is not yet apparent; it is but yet begun, it is by faith, it is in hope, it is in See, but not in Re: and this is the cause of the Saints mourning upon earth. Therefore to this the Apostle answers;
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therefore they must stay the Lords leysure, and all shall bee for the best. And although hee stay long, yet hee will come full, and make an abundant recompence for his delatory absence, with the greatnesse of those rewards, and precious things that hee brings with him:
Therefore they must stay the lords leisure, and all shall be for the best. And although he stay long, yet he will come full, and make an abundant recompense for his delatory absence, with the greatness of those rewards, and precious things that he brings with him:
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For, (saith the Apostle) As we have borne the image of the earthly, & as we groane under the burthen of Adam; so we are assured, that we shall beare the image of the heavenly;
For, (Says the Apostle) As we have born the image of the earthly, & as we groan under the burden of Adam; so we Are assured, that we shall bear the image of the heavenly;
in the fulnesse of joy, in the fulnesse of rest, and holinesse, in the fulnesse of all strength, and perfection, and immortality, and incorruption. And therefore his purpose is, to quiet and content the distressed soules here, in this world, that groane under their misery, with the expectation of that glory, that shall bee revealed.
in the fullness of joy, in the fullness of rest, and holiness, in the fullness of all strength, and perfection, and immortality, and incorruption. And Therefore his purpose is, to quiet and content the distressed Souls Here, in this world, that groan under their misery, with the expectation of that glory, that shall be revealed.
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And so likewise for the other, the image of the heavenly. We are not to imagine it to be any outward light resemblance, but a true, reall conformity to him, whose image we shall beare. We shall be like unto Christ, not in a sleight, transitory fashion,
And so likewise for the other, the image of the heavenly. We Are not to imagine it to be any outward Light resemblance, but a true, real conformity to him, whose image we shall bear. We shall be like unto christ, not in a sleight, transitory fashion,
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Christ is flesh and blood, and hee is in the kingdome of God. Yea Divines have thought, that the bodies of Enoch, and Elias (that are flesh and blood ) are already in the kingdome of God: as those also that arose up with Christ;
christ is Flesh and blood, and he is in the Kingdom of God. Yea Divines have Thought, that the bodies of Enoch, and Elias (that Are Flesh and blood) Are already in the Kingdom of God: as those also that arose up with christ;
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of which there were diverse that arose to testifie his Resurrection. And Divines think generally, that the bodies of these ascended with Christ into heaven. Now these are flesh and blood, and yet they bee in Gods kingdome. The meaning therefore is not,
of which there were diverse that arose to testify his Resurrection. And Divines think generally, that the bodies of these ascended with christ into heaven. Now these Are Flesh and blood, and yet they be in God's Kingdom. The meaning Therefore is not,
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as though God could not open the kingdome of heaven to flesh and blood; but not to flesh, and blood corrupted with sinne. As long as we are in this life, our flesh is full of sinne; and our blood in the veines of the body, runne with sinne, and as long as they bee so, they bee meere matter of corruption, and therefore they cannot enter into incorruption. Howbeit, Adam in his first creation, was flesh and blood; and yet had hee stood in the state of grace and innocencie, he had entred into heaven, with his body of flesh and blood. So that the meaning is not,
as though God could not open the Kingdom of heaven to Flesh and blood; but not to Flesh, and blood corrupted with sin. As long as we Are in this life, our Flesh is full of sin; and our blood in the Veins of the body, run with sin, and as long as they be so, they be mere matter of corruption, and Therefore they cannot enter into incorruption. Howbeit, Adam in his First creation, was Flesh and blood; and yet had he stood in the state of grace and innocence, he had entered into heaven, with his body of Flesh and blood. So that the meaning is not,
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but it hath received a tincture from the Divell. In regard of this, it must be dissolved, and brought to rottennesse and corruption, that God may raise it a new seed; and so make it pure, and perfect againe,
but it hath received a tincture from the devil. In regard of this, it must be dissolved, and brought to rottenness and corruption, that God may raise it a new seed; and so make it pure, and perfect again,
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As long as wee be flesh and blood, as long as wee bee in this life (sinfull flesh that we carry about with us) wee must not looke to be translated into heaven. Adam should have been translated into heaven, if hee had lived; and kept that state wherein hee was made Wee desire indeed to bee like him in that;
As long as we be Flesh and blood, as long as we be in this life (sinful Flesh that we carry about with us) we must not look to be translated into heaven. Adam should have been translated into heaven, if he had lived; and kept that state wherein he was made we desire indeed to be like him in that;
He hath determined, that wee should come to death, before we enter into life: that we should beare the image of the earthly, before we come to the image of the heavenly, and wee cannot have incorruption and glory, poured upon this body that wee carry about with us, by reason of sinne: because it is in sinne. For sinfull flesh and blood, cannot inherit the kingdome of God.
He hath determined, that we should come to death, before we enter into life: that we should bear the image of the earthly, before we come to the image of the heavenly, and we cannot have incorruption and glory, poured upon this body that we carry about with us, by reason of sin: Because it is in sin. For sinful Flesh and blood, cannot inherit the Kingdom of God.
The explanation of it, what hee meanes by this image. The Corinthians might aske, and say they doubted of his words: these are obscure things, that the Text saith, The image of the earthly,
The explanation of it, what he means by this image. The Corinthians might ask, and say they doubted of his words: these Are Obscure things, that the Text Says, The image of the earthly,
according to that manner. And this makes us assured of the thing, that this is a ground experimentall: that because wee have the image of the one, therefore wee are assured of the image of the other. For still we are made to an image, that is, for the proposall.
according to that manner. And this makes us assured of the thing, that this is a ground experimental: that Because we have the image of the one, Therefore we Are assured of the image of the other. For still we Are made to an image, that is, for the proposal.
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Wherein the holy Ghost teacheth us, to speak plainly; and not to wander away in new quaint words, in obscure sentences; but to make the doctrines cleare, that wee take in hand.
Wherein the holy Ghost Teaches us, to speak plainly; and not to wander away in new quaint words, in Obscure sentences; but to make the doctrines clear, that we take in hand.
corruption, (which is flesh and bloud) cannot enter into incorruption, which is the Kingdome of heaven. For that which he call flesh and bloud in one place, hee renders it againe in another place, by corruption: and that which he called the kingdome of heaven in the former words, he turnes it in the latter words, incorruption. So that the Apostles perspicuity and evidence is wondrously to be admired in this place:
corruption, (which is Flesh and blood) cannot enter into incorruption, which is the Kingdom of heaven. For that which he call Flesh and blood in one place, he renders it again in Another place, by corruption: and that which he called the Kingdom of heaven in the former words, he turns it in the latter words, incorruption. So that the Apostles perspicuity and evidence is wondrously to be admired in this place:
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hee labours to speak of a high matter, a deep profound matter of dignity, so plainly to flesh and bloud. Hee saith, flesh and bloud shall not enter into the Kingdome of God:
he labours to speak of a high matter, a deep profound matter of dignity, so plainly to Flesh and blood. He Says, Flesh and blood shall not enter into the Kingdom of God:
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Not because it is flesh and bloud, but because it is corrupted: and there shall not enter any thing that is corrupt into incorruption, because they are contraries; and one contrarie cannot enter into another.
Not Because it is Flesh and blood, but Because it is corrupted: and there shall not enter any thing that is corrupt into incorruption, Because they Are contraries; and one contrary cannot enter into Another.
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there is no difference in the world greater, then the difference of corruption and incorruption: and because flesh and bloud is corrupted for sinne, it is full of misery and wretchednesse by sinne: and the Kingdome of heaven is an uncorruptible crowne: it is impossible that these should be coincident, and meet and be mingled together.
there is no difference in the world greater, then the difference of corruption and incorruption: and Because Flesh and blood is corrupted for sin, it is full of misery and wretchedness by sin: and the Kingdom of heaven is an uncorruptible crown: it is impossible that these should be coincident, and meet and be mingled together.
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Therefore corruption must be evacuated and rooted out, before incorruption can be attained. Of these things briefly and in order, as God shall give assistance.
Therefore corruption must be evacuated and rooted out, before incorruption can be attained. Of these things briefly and in order, as God shall give assistance.
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And first concerning the persons, of whom these things are pronounced. It is of Gods Saints. For as I have often told you, this whole Chapter is spoken of,
And First Concerning the Persons, of whom these things Are pronounced. It is of God's Saints. For as I have often told you, this Whole Chapter is spoken of,
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but the Apostle meddles not with that, in this whole Chapter; but speaks only of the Saints resurrection; and he saith, We that have borne the image of the earthly, wee shall also beare the image of the heavenly.
but the Apostle meddles not with that, in this Whole Chapter; but speaks only of the Saints resurrection; and he Says, We that have born the image of the earthly, we shall also bear the image of the heavenly.
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but it is the speciall favour of God, that sanctifieth some chosen vessels, and brings them to the knowledge of his grace in Iesus Christ, and gives them an earnest hungring and thirsting after grace. This makes the difference between man and man: so that it belongs still to the Wee: that is, to those that are called and incorporated into the body of Christ; to these it is, that these great things belong.
but it is the special favour of God, that Sanctifieth Some chosen vessels, and brings them to the knowledge of his grace in Iesus christ, and gives them an earnest hungering and thirsting After grace. This makes the difference between man and man: so that it belongs still to the we: that is, to those that Are called and incorporated into the body of christ; to these it is, that these great things belong.
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Therefore it teacheth us (by the way onely to observe no more of it) to labour to be of this holy company: to be of these that the Apostle takes in the Wee. For to be out of that society, is to be out of all comfort, out of all hope, of all joy. There is none that God intends these goodly things for, (the bearing of the stately image and glory of Christ, ) but for those that are in Christ: for those that are baptized into his holy name, for those that seek to resemble him in a holy life, and conversation. As we have borne the image of the earthly.
Therefore it Teaches us (by the Way only to observe no more of it) to labour to be of this holy company: to be of these that the Apostle Takes in the we. For to be out of that society, is to be out of all Comfort, out of all hope, of all joy. There is none that God intends these goodly things for, (the bearing of the stately image and glory of christ,) but for those that Are in christ: for those that Are baptised into his holy name, for those that seek to resemble him in a holy life, and Conversation. As we have born the image of the earthly.
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The next thing to be considered is this, that hee speakes of an Image; and first that we are all borne unto an Image. The great God would not make man absolute of himselfe, as having reference to none:
The next thing to be considered is this, that he speaks of an Image; and First that we Are all born unto an Image. The great God would not make man absolute of himself, as having Referente to none:
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And therefore God of his great goodnesse made him to an Image: to teach him, that hee must live dependently; that hee must live according to the image of some superiour, and better thing than himselfe:
And Therefore God of his great Goodness made him to an Image: to teach him, that he must live dependently; that he must live according to the image of Some superior, and better thing than himself:
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to teach him, that hee is not absolute in his owne power, and gift, to follow his owne will, (for as long as he followeth that, perhaps he followeth the way to the destruction of his owne soule, ) but still he must have dependence and reference to the will of a higher commander, the will of him that is above him.
to teach him, that he is not absolute in his own power, and gift, to follow his own will, (for as long as he follows that, perhaps he follows the Way to the destruction of his own soul,) but still he must have dependence and Referente to the will of a higher commander, the will of him that is above him.
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for when God had thought upon all the images and similitudes in the world, that could be devised, hee made man after the most glorious and perfect image that could be: even the image of himselfe.
for when God had Thought upon all the Images and Similitudes in the world, that could be devised, he made man After the most glorious and perfect image that could be: even the image of himself.
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The Image of God (saith Philo ) is a kinde of governing power, to be able to rule and governe, both themselves & others. And to this image was man made,
The Image of God (Says Philo) is a kind of governing power, to be able to Rule and govern, both themselves & Others. And to this image was man made,
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So the ruling power is the proper act and tearme of Gods image: that hee made man able to governe that little body, that little world he carryeth about him;
So the ruling power is the proper act and term of God's image: that he made man able to govern that little body, that little world he Carrieth about him;
And this Image remaines still, although it be so mightily defaced, and broken in the Saints of God, that they can govern and rule their affections, that they can govern their exorbitant passions, they can govern their families, governe their children, their friends, and those that belong unto them.
And this Image remains still, although it be so mightily defaced, and broken in the Saints of God, that they can govern and Rule their affections, that they can govern their exorbitant passion, they can govern their families, govern their children, their Friends, and those that belong unto them.
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A man is knowne by nothing so much to beare Gods Image, as in being a good Governour: to governe in the way of truth, in the light of life: to governe by his good example. This is the true,
A man is known by nothing so much to bear God's Image, as in being a good Governor: to govern in the Way of truth, in the Light of life: to govern by his good Exampl. This is the true,
But why are we said to be made after the Image of the earthly man, if we be made according to Gods Image? God is not earthly? and how come we to be made after Adams Image?
But why Are we said to be made After the Image of the earthly man, if we be made according to God's Image? God is not earthly? and how come we to be made After Adams Image?
Adam was made after Gods Image: and wee by the fall of Adam, are made into Adams image. But when he had defaced that power of government, and became a slave to his own desires, (to choose a base, and petty good, in respect of the fountaine of all good, to harken to the devill, and the woman, and to give a deafe eare unto God; when Adam (I say) had thus deformed that prime light, and image, and beauty, that was in him.
Adam was made After God's Image: and we by the fallen of Adam, Are made into Adams image. But when he had defaced that power of government, and became a slave to his own Desires, (to choose a base, and Petty good, in respect of the fountain of all good, to harken to the Devil, and the woman, and to give a deaf ear unto God; when Adam (I say) had thus deformed that prime Light, and image, and beauty, that was in him.
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Now he came to be a forlorne creature, unknowne (almost) unto his Maker; unknowne to himselfe, to be (as it were) a dramme of misery, not able to doe that which he was borne to;
Now he Come to be a forlorn creature, unknown (almost) unto his Maker; unknown to himself, to be (as it were) a dram of misery, not able to do that which he was born to;
but all his passions did altogether exceed reason. Hee was not able to governe others; but either he was too cruell, or too gentle; either he was too fierce and violent in prosecuting vertue,
but all his passion did altogether exceed reason. He was not able to govern Others; but either he was too cruel, or too gentle; either he was too fierce and violent in prosecuting virtue,
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our appetites, and whatsoever is in us, puts us out of order: there is no peere or regiment in the whole house of man, till the grace of God make some compositions and when the grace of God is come in, the disorder continues still.
our appetites, and whatsoever is in us, puts us out of order: there is no peer or regiment in the Whole house of man, till the grace of God make Some compositions and when the grace of God is come in, the disorder continues still.
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that is, of the earthly Adam: which having once lost the fulnesse of Gods Image, he left unto us the base, and deformed image, which he himself had contracted.
that is, of the earthly Adam: which having once lost the fullness of God's Image, he left unto us the base, and deformed image, which he himself had contracted.
yet they were so obscured and blundered over, as that a man could not discern the Maker: onely some few steps there were in the understanding; a little in the will, and least in the affections; and a poore remainder in his actions. These, indeed, God of his great mercy, tooke not utterly away from Adam; but left some kinde of reliques in him.
yet they were so obscured and blundered over, as that a man could not discern the Maker: only Some few steps there were in the understanding; a little in the will, and least in the affections; and a poor remainder in his actions. These, indeed, God of his great mercy, took not utterly away from Adam; but left Some kind of Relics in him.
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But all these cannot help us, but that still we are earthly. For although wee beare some image of God still, (as the wickedest man in the world hath the image of God one way or another) yet it is so miserably deformed, that a man cannot know it to be the Image of God; for he shall see such a counter-poyson of the image of the devill, of vice and vanity, and miserable deceit, and delusion; he shall see such a mingling and mixture, such a deformity brought upon the image of God, and such contrary colours painted upon it,
But all these cannot help us, but that still we Are earthly. For although we bear Some image of God still, (as the wickedest man in the world hath the image of God one Way or Another) yet it is so miserably deformed, that a man cannot know it to be the Image of God; for he shall see such a counterpoison of the image of the Devil, of vice and vanity, and miserable deceit, and delusion; he shall see such a mingling and mixture, such a deformity brought upon the image of God, and such contrary colours painted upon it,
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So the Image of God (that glorious picture of beauty ) was altogether soyled, and over-rased, put out, and besmeared by mans sins and transgressions: yet the Lord hath left some sparkes, and some lineaments, as a finger or an arme remaines.
So the Image of God (that glorious picture of beauty) was altogether soiled, and over-rased, put out, and besmeared by men Sins and transgressions: yet the Lord hath left Some sparks, and Some lineaments, as a finger or an arm remains.
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This, now, is called the image of the earthly. And though there be some Image of God which is heavenly; yet it is so defaced, that it is called the image of the earthly.
This, now, is called the image of the earthly. And though there be Some Image of God which is heavenly; yet it is so defaced, that it is called the image of the earthly.
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So St. Austin saith, Wee beare the image of the earthly, in being borne into this earth, in the miseries of the world, in the corruptions of our life, in the labouring for our meat and drink, that wee have in our hungring and thirsting; in the necessities of eating and drinking; in being subject to sicknesse, in our declining & withering away;
So Saint Austin Says, we bear the image of the earthly, in being born into this earth, in the misery's of the world, in the corruptions of our life, in the labouring for our meat and drink, that we have in our hungering and thirsting; in the necessities of eating and drinking; in being Subject to sickness, in our declining & withering away;
and the fairest son and daughter of Adam must needs confesse thus much, that either they are or shall be drowned in basenesse. An ugly physiognomie! and yet it is that which Adam hath engraven upon our sinfull nature.
and the Fairest son and daughter of Adam must needs confess thus much, that either they Are or shall be drowned in baseness. an ugly physiognomy! and yet it is that which Adam hath engraven upon our sinful nature.
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not as the face of Adam, that goes and declines from age to age, from sicknes to sicknesse, but the face of Christ, that shall continue one, and the same for ever.
not as the face of Adam, that Goes and declines from age to age, from sickness to sickness, but the face of christ, that shall continue one, and the same for ever.
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The Image, therefore, of the heavenly, must be in a contrary quality. For if the one were in a poore naturall birth, the other is in regeneration: if the one wer〈 … 〉 weaknesse and infirmitie, the other was in strength, and power of miracles, and high supernaturall abilities: if the one was in sicknesse, the other was in health: if the one was in death, the other was in eternall life: if the one were in corruption and rottennesse, the other was in sweetnesse and fragrancie. This is the Image of the heavenly. And these Images (as I said) are not vaine imaginarie pictures, but reall impressions: things that are truely seated in us;
The Image, Therefore, of the heavenly, must be in a contrary quality. For if the one were in a poor natural birth, the other is in regeneration: if the one wer〈 … 〉 weakness and infirmity, the other was in strength, and power of Miracles, and high supernatural abilities: if the one was in sickness, the other was in health: if the one was in death, the other was in Eternal life: if the one were in corruption and rottenness, the other was in sweetness and fragrancy. This is the Image of the heavenly. And these Images (as I said) Are not vain imaginary pictures, but real impressions: things that Are truly seated in us;
nor broken and defaced. So also it is with these two Adams. For the first was made fraile and feeble; and the image of God, and the command that was written in his heart, was broken in pieces upon the peoples idolatry, upon his owne transgression. But when the Lord renewed his image upon man againe, (which was done in the person of Christ Iesus ) that was the second writing of the Table: and when he had written the second time, then God would write no more.
nor broken and defaced. So also it is with these two Adams. For the First was made frail and feeble; and the image of God, and the command that was written in his heart, was broken in Pieces upon the peoples idolatry, upon his own Transgression. But when the Lord renewed his image upon man again, (which was done in the person of christ Iesus) that was the second writing of the Table: and when he had written the second time, then God would write no more.
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because I have beene earthly, therefore I shall not bee heavenly. Yes (saith the Apostle) sicut, As wee have borne the one, so we shall beare the other:
Because I have been earthly, Therefore I shall not be heavenly. Yes (Says the Apostle) sicut, As we have born the one, so we shall bear the other:
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even to hope against hope, and to reason against reason. For it utterly non-plusseth all reason, to say an earthly thing shall become heavenly: that it shall change the nature. It is impossible to make gold of dirt: yet God can doe it:
even to hope against hope, and to reason against reason. For it utterly non-plusseth all reason, to say an earthly thing shall become heavenly: that it shall change the nature. It is impossible to make gold of dirt: yet God can do it:
every man, in his continuall groaning, and clamour, testifies to God, to himselfe, and to the world. There is no man that lives, without his burthen: and God knowes our burthen, how it is in continuall misery and perplexity, and such kinde of defections, that if God did not sustaine us, a thousand deaths would overtake us, instead of one.
every man, in his continual groaning, and clamour, Testifies to God, to himself, and to the world. There is no man that lives, without his burden: and God knows our burden, how it is in continual misery and perplexity, and such kind of defections, that if God did not sustain us, a thousand death's would overtake us, instead of one.
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And therefore this experience of misery, which wee have by Adam, is a sure signe and token, that God will advance us to the glory of the second Adam. For these two, are dependent each upon other:
And Therefore this experience of misery, which we have by Adam, is a sure Signen and token, that God will advance us to the glory of the second Adam. For these two, Are dependent each upon other:
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the things here, are seales and tokens of a blessed and better inheritance. Therefore the Apostle saith, sicut: as sure as we have the one, so surely we shall have the other.
the things Here, Are Seals and tokens of a blessed and better inheritance. Therefore the Apostle Says, sicut: as sure as we have the one, so surely we shall have the other.
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It is a semblance, it is a true and certaine figure and assurance, that as wee carry the badge of Adams mortall flesh, so we shall carry the stamp and image of Christ, in flesh mortall, and uncorrupt. This is the wondrous wisedome of God, which passeth all the understanding of man:
It is a semblance, it is a true and certain figure and assurance, that as we carry the badge of Adams Mortal Flesh, so we shall carry the stamp and image of christ, in Flesh Mortal, and uncorrupt. This is the wondrous Wisdom of God, which passes all the understanding of man:
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then the Lord comes to work. When Martha his sister, had given over all hope, and told Christ shee knew that hee should rise againe at the resurrection:
then the Lord comes to work. When Martha his sister, had given over all hope, and told christ she knew that he should rise again At the resurrection:
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when all things seemed to be senslesse and against reason, and possibility, then the power of God began to work. And because Lazarus was so strongly held by death foure dayes, therefore the stronger was the hand of God upon him, in raysing him from death.
when all things seemed to be senseless and against reason, and possibility, then the power of God began to work. And Because Lazarus was so strongly held by death foure days, Therefore the Stronger was the hand of God upon him, in raising him from death.
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We must be content to be sick, we must be content to be poore, to be persecuted, to be every way miserable, and wretched. We must be content to be tempted, by the tempting devill, and oft times to be foiled by him;
We must be content to be sick, we must be content to be poor, to be persecuted, to be every Way miserable, and wretched. We must be content to be tempted, by the tempting Devil, and oft times to be foiled by him;
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and to bee overcome in sinne, and shamefull actions, and courses. We must be content with the Christian agony, and the bloody sweat that Christ had in the garden at his passion. We must beare these things, it is the image of the earthly: It is the condition of the other life, the bearing of the heavenly. And except wee have the one, we cannot have the other: except we beare the image of the earthly, we shall not beare the image of the heavenly.
and to be overcome in sin, and shameful actions, and courses. We must be content with the Christian agony, and the bloody sweat that christ had in the garden At his passion. We must bear these things, it is the image of the earthly: It is the condition of the other life, the bearing of the heavenly. And except we have the one, we cannot have the other: except we bear the image of the earthly, we shall not bear the image of the heavenly.
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For in their death, in their sicknesse, in their distractions, and strange convulsions, (to which they are subject) they beare the image of the earthly, although not in so great a measure as men of groweth doe;
For in their death, in their sickness, in their distractions, and strange convulsions, (to which they Are Subject) they bear the image of the earthly, although not in so great a measure as men of grows do;
and beare both. If thou bee troubled in this world, (in any sort) inwardly, or outwardly: If thou be troubled in conscience for sinne; if thou bee troubled with enemies: art thou troubled in thy fortunes, in thy state in the world? art thou troubled with sicknesse of body? remember it is nothing but thine owne image. Thus thou art made, wilt thou deny thine owne face? wilt thou deny thy owne name? wilt thou not take that which thou art borne unto? art thou ashamed of thine inheritance? it is that which thy Father hath left thee: therefore beare it.
and bear both. If thou be troubled in this world, (in any sort) inwardly, or outwardly: If thou be troubled in conscience for sin; if thou be troubled with enemies: art thou troubled in thy fortune's, in thy state in the world? art thou troubled with sickness of body? Remember it is nothing but thine own image. Thus thou art made, wilt thou deny thine own face? wilt thou deny thy own name? wilt thou not take that which thou art born unto? art thou ashamed of thine inheritance? it is that which thy Father hath left thee: Therefore bear it.
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The galley-slaves, that serve the Turks in their galleys; if they could but think, that at seven yeares end, some Christian would come and deliver them;
The galley-slaves, that serve the Turks in their galleys; if they could but think, that At seven Years end, Some Christian would come and deliver them;
if he think he shall have Rachell at the end of it, hee thinks it but like unto seven dayes, and with patience he comforts himselfe in the Lord, and staies his leisure, and is content that God shall use him unto his hand, as it pleaseth him.
if he think he shall have Rachel At the end of it, he thinks it but like unto seven days, and with patience he comforts himself in the Lord, and stays his leisure, and is content that God shall use him unto his hand, as it Pleases him.
This is the true constitution of a pure mind: therefore let us sweeten these outward worldly miseries, with the expectation of future joy, and the promises which God hath made to us in his holy Word. There is no griefe so great,
This is the true constitution of a pure mind: Therefore let us sweeten these outward worldly misery's, with the expectation of future joy, and the promises which God hath made to us in his holy Word. There is no grief so great,
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but if wee tie heaven unto the end of it, it is light. As the Apostle saith, This short moment any affliction, is not worthy of the glory that shall bee revealed.
but if we tie heaven unto the end of it, it is Light. As the Apostle Says, This short moment any affliction, is not worthy of the glory that shall be revealed.
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and after his blessed kingdome. Wee mourne (saith the Apostle ) as long as we are from Christ, in this body, we would faine see the consummation of the promise. Why,
and After his blessed Kingdom. we mourn (Says the Apostle) as long as we Are from christ, in this body, we would feign see the consummation of the promise. Why,
The cries and clamours of Gods Saints, must bring Christ from heaven, againe unto earth, to make up the fulnesse of the promise, which he hath condescēded unto in his holy Word. This must be the use we must make of this doctrine. That as wee are patiently to endure, the image of the earthly man, (to endure the misery that sinne hath contracted,
The cries and clamours of God's Saints, must bring christ from heaven, again unto earth, to make up the fullness of the promise, which he hath condescended unto in his holy Word. This must be the use we must make of this Doctrine. That as we Are patiently to endure, the image of the earthly man, (to endure the misery that sin hath contracted,
and brought upon us) that we also be faithfull, and hopefull to cry, and to call unto God, for the sweet things that are reposed and laid up for us in the glory of the Gospel. So much for the Proposition.
and brought upon us) that we also be faithful, and hopeful to cry, and to call unto God, for the sweet things that Are reposed and laid up for us in the glory of the Gospel. So much for the Proposition.
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Now for the explanation in verse 50. This I say, brethren, that flesh and blood cannot inherit the kingdome of heaven: neither can corruption, inherit incorruption.
Now for the explanation in verse 50. This I say, brothers, that Flesh and blood cannot inherit the Kingdom of heaven: neither can corruption, inherit incorruption.
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In these words, the Apostle doth prevent those questionings, and objections that simple men might make, against this doctrine. They might say, that he taught in the cloudes; that hee spake so,
In these words, the Apostle does prevent those questionings, and objections that simple men might make, against this Doctrine. They might say, that he taught in the Clouds; that he spoke so,
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For this the Apostle tells them, that hee speaks out of the phrase of Scripture, hee speaks it out of Genesis. For hee had said before, that Adam was made a living soule;
For this the Apostle tells them, that he speaks out of the phrase of Scripture, he speaks it out of Genesis. For he had said before, that Adam was made a living soul;
and so following the course of the creation, he saith there was an image which at the first was heavenly, but it was defaced by mans fault, and so it became earthly, and by consequence, all of Adams blood, were like their progenitor, they all tooke part of the inheritance, (although it were against their will) and they bore the image of the earthly.
and so following the course of the creation, he Says there was an image which At the First was heavenly, but it was defaced by men fault, and so it became earthly, and by consequence, all of Adams blood, were like their progenitor, they all took part of the inheritance, (although it were against their will) and they boar the image of the earthly.
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Now because the Corinthians, and other Readers might perhaps not understand this, (for it is not every mans part to understand the Scripture to the full) the Apostle explaines it;
Now Because the Corinthians, and other Readers might perhaps not understand this, (for it is not every men part to understand the Scripture to the full) the Apostle explains it;
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So that the first thing we are to note here, is the diligence of the Apostle; in the clearing of his doctrine, in the opening of his mind, This I say, brethren, As if he should say,
So that the First thing we Are to note Here, is the diligence of the Apostle; in the clearing of his Doctrine, in the opening of his mind, This I say, brothers, As if he should say,
For by teaching, the scholler is made the Master; and he puts upon himselfe the nature and person, of the Master. As one said of another mans booke that he read;
For by teaching, the scholar is made the Master; and he puts upon himself the nature and person, of the Master. As one said of Another men book that he read;
It is needfull, and necessary for him that teacheth, to speake so, as that hee may bee understood. For to what end is speech, if it be not perceived? If I be not understood, when I have said all that I can, I have said nothing. If I be understood, when I have said little, I have said sufficient; because another man knowes that which I know;
It is needful, and necessary for him that Teaches, to speak so, as that he may be understood. For to what end is speech, if it be not perceived? If I be not understood, when I have said all that I can, I have said nothing. If I be understood, when I have said little, I have said sufficient; Because Another man knows that which I know;
The Philosophers compare a teacher, and a master to the parents of a childe; and the scholler they liken to the child. As the child beares the image of his father, so the scholler beares the image of his Master much more.
The Philosophers compare a teacher, and a master to the Parents of a child; and the scholar they liken to the child. As the child bears the image of his father, so the scholar bears the image of his Master much more.
It is much more lively in Art, then in nature it can be expressed. Therefore this holy Apostle St. Paul, hee intends to bring foorth children to Christ.
It is much more lively in Art, then in nature it can be expressed. Therefore this holy Apostle Saint Paul, he intends to bring forth children to christ.
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He useth that plainnesse of speech, and evidence of language, that thereby he may flow into their hearts and senses and affections: that hee may accommodate them to his intelligence; and that he may doe it the better, hee useth this word here, Brethren. This I say brethren.
He uses that plainness of speech, and evidence of language, that thereby he may flow into their hearts and Senses and affections: that he may accommodate them to his intelligence; and that he may do it the better, he uses this word Here, Brothers. This I say brothers.
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As if he would carry them along, & shew them the thing with his finger, in a familiar sweet speaking: not as a high Commander to his Souldiers; nor as a great Prince to his Subjects; nor as the great God to Israell, when he gave the Law, that they could not indure the voice, but said, Let not the Lord speak any more, but Moses, lest we die:
As if he would carry them along, & show them the thing with his finger, in a familiar sweet speaking: not as a high Commander to his Soldiers; nor as a great Prince to his Subject's; nor as the great God to Israel, when he gave the Law, that they could not endure the voice, but said, Let not the Lord speak any more, but Moses, lest we die:
you that are partakers of the same salvation, come along, and see the doctrine, that I deliver to you. This is that, I say; herein I expresse my selfe.
you that Are partakers of the same salvation, come along, and see the Doctrine, that I deliver to you. This is that, I say; herein I express my self.
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As St. Austin saith, Lib. 6. de Gen. ad Literam, Cap. 18. hee meanes that flesh and bloud, that is thus tainted and defiled with sin, shall not inherit the Kingdome of God, the Kingdome of heaven. And why not?
As Saint Austin Says, Lib. 6. de Gen. ad Literam, Cap. 18. he means that Flesh and blood, that is thus tainted and defiled with since, shall not inherit the Kingdom of God, the Kingdom of heaven. And why not?
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Because it is a place of that purity, and of that perfection, that it cannot indure sinne, or any sinfull neighbour. As soone as the devill sinned, hee was throwne from heaven: there was no place for him there.
Because it is a place of that purity, and of that perfection, that it cannot endure sin, or any sinful neighbour. As soon as the Devil sinned, he was thrown from heaven: there was no place for him there.
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and shall make all the goodly stately palaces, all the goodly castles, and the faire groves, and pleasant meadowes in the world, it shall make them all dust and ashes: that the sinne that lodgeth in them,
and shall make all the goodly stately palaces, all the goodly Castles, and the fair groves, and pleasant meadows in the world, it shall make them all dust and Ashes: that the sin that lodgeth in them,
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Therefore flesh and bloud, because it is full of sinne. For all the acts of sinne are done in the flesh, and the beginning and proceeding of the action, begins in the bloud.
Therefore Flesh and blood, Because it is full of sin. For all the acts of sin Are done in the Flesh, and the beginning and proceeding of the actium, begins in the blood.
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there is an impure bloud that runnes through the veynes of man, which fils him full of impiety. So that the blessed God shall never suffer this corrupt bloud to enter into his Kingdome, that can indure no corruption. But he shall cleanse it, and purifie it;
there is an impure blood that runs through the Veins of man, which fils him full of impiety. So that the blessed God shall never suffer this corrupt blood to enter into his Kingdom, that can endure no corruption. But he shall cleanse it, and purify it;
If flesh and bloud shall not inherit the Kingdome of God, then how are the Saints said to be partakers of the Kingdom? & how have they the first fruits of the Kingdome, in this life? & how are they called the children of the Kingdome? Those that belong to the Kingdome, they are called heyres of the Kingdome, and Co-heyres with Christ: and if they be heyres, and Co-heyres, and fellow-heyres with Christ, and yet be flesh and bloud; how is it true then, that flesh and bloud shall not inherit the Kingdome of God?
If Flesh and blood shall not inherit the Kingdom of God, then how Are the Saints said to be partakers of the Kingdom? & how have they the First fruits of the Kingdom, in this life? & how Are they called the children of the Kingdom? Those that belong to the Kingdom, they Are called Heirs of the Kingdom, and Coheirs with christ: and if they be Heirs, and Coheirs, and fellow-heirs with christ, and yet be Flesh and blood; how is it true then, that Flesh and blood shall not inherit the Kingdom of God?
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Secondly, it may be objected of Enoch and Elias, that they never saw death and corruption, (not that corruption which falls upon our nature ) and yet it is presumed that their bodies are in heaven: So that flesh and bloud enters into Gods Kingdome:
Secondly, it may be objected of Enoch and Elias, that they never saw death and corruption, (not that corruption which falls upon our nature) and yet it is presumed that their bodies Are in heaven: So that Flesh and blood enters into God's Kingdom:
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and they shall in a moment of time, be translated to the Kingdome of God: therefore it seemes that flesh and bloud inherits the Kingdome of God. For the answer to these.
and they shall in a moment of time, be translated to the Kingdom of God: Therefore it seems that Flesh and blood inherits the Kingdom of God. For the answer to these.
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For the first, we must observe, that it is one kind of possession that a man hath spiritually by faith and apprehension: and it is another, to have it in reall entrance, and in a reall investiture. The Saints of God are called in this life, the sons and daughters of the Kingdome;
For the First, we must observe, that it is one kind of possession that a man hath spiritually by faith and apprehension: and it is Another, to have it in real Entrance, and in a real investiture. The Saints of God Are called in this life, the Sons and daughters of the Kingdom;
and they are called heyres of the Kingdome, and Co-heyres with Christ. But how? it is onely in faith; it is onely in taste; in an earnest of that which shall be fully paid hereafter,
and they Are called Heirs of the Kingdom, and Coheirs with christ. But how? it is only in faith; it is only in taste; in an earnest of that which shall be Fully paid hereafter,
nor the Apostle doth not say, that flesh and bloud shall not taste of heaven, nor corruption taste of incorruption; for we have it, the children of God, they have the very pledge, and earnest of it, sealed unto them.
nor the Apostle does not say, that Flesh and blood shall not taste of heaven, nor corruption taste of incorruption; for we have it, the children of God, they have the very pledge, and earnest of it, sealed unto them.
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In the world (it is true) it is one thing to be a Noble-mans, or a Gentlemans heyre, and it is another thing to come to the possession of the land: he is sure of it by his birth, by his primogeniture; he is sure that it shall be his; but he hath it not yet.
In the world (it is true) it is one thing to be a Nobleman's, or a Gentleman's heir, and it is Another thing to come to the possession of the land: he is sure of it by his birth, by his primogeniture; he is sure that it shall be his; but he hath it not yet.
This (I confesse) hath many grounds, and good reasons to prove it, that it is the prerogative of Christ alone, to be in heaven. For there is none that hath descended, but the same that hath ascended, which is the son of man which is in heaven.
This (I confess) hath many grounds, and good Reasons to prove it, that it is the prerogative of christ alone, to be in heaven. For there is none that hath descended, but the same that hath ascended, which is the son of man which is in heaven.
whereunto I must yeeld, and subscribe; namely that the bodies of Enoch and Elias, and those that rose at the Resurrection of Christ, be actually with Christ, and keep him company in heaven. And although the ascension of those be not manifest,
whereunto I must yield, and subscribe; namely that the bodies of Enoch and Elias, and those that rose At the Resurrection of christ, be actually with christ, and keep him company in heaven. And although the Ascension of those be not manifest,
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For to what purpose should the Apostle insist so much upon this, By faith Enoch was translated, if he were not after another maner, dignified, and honoured, than ordinary men? And to what purpose is it said, that Elias was carryed to heaven in a whirlewind, and a fiery chariot, if the Lord would break his neck upon a rock, and cast him downe againe to the earth? This had been no honour, but a punishment. Therefore,
For to what purpose should the Apostle insist so much upon this, By faith Enoch was translated, if he were not After Another manner, dignified, and honoured, than ordinary men? And to what purpose is it said, that Elias was carried to heaven in a whirlwind, and a fiery chariot, if the Lord would break his neck upon a rock, and cast him down again to the earth? This had been no honour, but a punishment. Therefore,
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as their raptures are noted in the Scriptures, so the tearms are notable, and such as no man can attaine unto, in the common Resurrection. For the blessed God (which is the God of the married and of the single life ) he tooke out of each estate one, to accompany him in his heavenly Kingdome. Enoch was a married man, and figured those in that estate, that should associate and keep Christ company in heaven. Elias was a single man, and he took him to be a symbole, and type of the single life. To teach us, that married and unmarried both,
as their raptures Are noted in the Scriptures, so the terms Are notable, and such as no man can attain unto, in the Common Resurrection. For the blessed God (which is the God of the married and of the single life) he took out of each estate one, to accompany him in his heavenly Kingdom. Enoch was a married man, and figured those in that estate, that should associate and keep christ company in heaven. Elias was a single man, and he took him to be a symbol, and type of the single life. To teach us, that married and unmarried both,
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And for those that rose at the Resurrection of Christ, it is a constant opinion, and followed of the best Divines, that those were never admitted to returne to their bodies againe:
And for those that rose At the Resurrection of christ, it is a constant opinion, and followed of the best Divines, that those were never admitted to return to their bodies again:
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Therefore, to answer the argument, If Enoch, and Elias, and those that rose with Christ; I say if they be in heaven, they be flesh and bloud: therefore, flesh and bloud doth inherit heaven;
Therefore, to answer the argument, If Enoch, and Elias, and those that rose with christ; I say if they be in heaven, they be Flesh and blood: Therefore, Flesh and blood does inherit heaven;
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For the answer of this we must understand, that Enoch and Elias had a change; and the changing of their bodies was equivalent unto our death. And although they were rapt up in a strange manner,
For the answer of this we must understand, that Enoch and Elias had a change; and the changing of their bodies was equivalent unto our death. And although they were rapt up in a strange manner,
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yet all that was mortall in them, all that was corrupt, it was consumed by the strong hand of God. We see the Lord can worke as it pleaseth him, in naturall things.
yet all that was Mortal in them, all that was corrupt, it was consumed by the strong hand of God. We see the Lord can work as it Pleases him, in natural things.
You see how the lightning (sometimes) so alters things that it falls on, that it draws out all the pith of them, all the substance in a moment. We see gold that is cast into a hot fornace, the fire licks it up, and melts it.
You see how the lightning (sometime) so alters things that it falls on, that it draws out all the pith of them, all the substance in a moment. We see gold that is cast into a hight furnace, the fire licks it up, and melts it.
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We see these things in nature. Now wee must imagine, that the mighty power of God can doe much more for the body: so that that which was nothing but mud before, he can make a pure chrystall glasse of it.
We see these things in nature. Now we must imagine, that the mighty power of God can do much more for the body: so that that which was nothing but mud before, he can make a pure crystal glass of it.
for we see men make glasse of sand; and therefore to the operative word of God, there is nothing impossible. It is credible, and to be beleeved therefore, that the Lord changed their bodies in their rapture: that whatsoever was corrupt, and base, and dreggie in them, it was wrought out.
for we see men make glass of sand; and Therefore to the operative word of God, there is nothing impossible. It is credible, and to be believed Therefore, that the Lord changed their bodies in their rapture: that whatsoever was corrupt, and base, and dreggy in them, it was wrought out.
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the Lord shall so work upon those bodies which they shall then beare, which shall be corrupt flesh and bloud; the Lord shall work them in an instant to purity, even as the fornace of metallers does;
the Lord shall so work upon those bodies which they shall then bear, which shall be corrupt Flesh and blood; the Lord shall work them in an instant to purity, even as the furnace of metallers does;
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and licks it up, and devoures it, if it be combustible; or if it be not combustible, (as gold or the like) then it turnes, and melts it to better purpose, to a better burnish, to a better hue: so the all-working-hand of God shall doe.
and licks it up, and devours it, if it be combustible; or if it be not combustible, (as gold or the like) then it turns, and melts it to better purpose, to a better burnish, to a better hue: so the all-working-hand of God shall do.
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Therefore although they be in heaven, yet they are not there without some change of body, not without the destruction of the corrupt part, whereby it was made sinfull. And though the Saints that shall live at the comming of Christ, shall be translated, (and it is true they shall be so) but how? by the mighty power of Gods omnipotencie, that shall work them throughly to perfection, and shall take away the drosse, and leave nothing but that which is pure, and sit for the glory of God to dwell in, and make his residence there.
Therefore although they be in heaven, yet they Are not there without Some change of body, not without the destruction of the corrupt part, whereby it was made sinful. And though the Saints that shall live At the coming of christ, shall be translated, (and it is true they shall be so) but how? by the mighty power of God's omnipotency, that shall work them thoroughly to perfection, and shall take away the dross, and leave nothing but that which is pure, and fit for the glory of God to dwell in, and make his residence there.
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For it is impossible, that the slaves of miserie should make their residence in the Court of glory: because of the corruption of sinne that is left in them:
For it is impossible, that the slaves of misery should make their residence in the Court of glory: Because of the corruption of sin that is left in them:
THere is almost no part of our Christian faith so generall, but it admits of some particular exception. Christ came into the world to save sinners; yet not all sinners;
THere is almost no part of our Christian faith so general, but it admits of Some particular exception. christ Come into the world to save Sinners; yet not all Sinners;
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But these are but a handfull in respect of former ages: and therefore some particular exceptions doe not infringe a generall rule: for if there be some then, that shall not tast of death, yet there is no man doubts,
But these Are but a handful in respect of former ages: and Therefore Some particular exceptions do not infringe a general Rule: for if there be Some then, that shall not taste of death, yet there is no man doubts,
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For it is a great priviledge for a man, never to goe to his grave: and hee that sleeps least in the dust, we account him (in common sense and reason ) the happiest; we esteeme him the happiest man, that stayes the shortest time in death. How,
For it is a great privilege for a man, never to go to his grave: and he that sleeps least in the dust, we account him (in Common sense and reason) the Happiest; we esteem him the Happiest man, that stays the Shortest time in death. How,
and tells it again unto us, that there is a remnant of men that shall survive, when Christ shall come to judgement, which shall not goe to heaven, by that common path that wee goe;
and tells it again unto us, that there is a remnant of men that shall survive, when christ shall come to judgement, which shall not go to heaven, by that Common path that we go;
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For suppose a child that is both new borne and newly interred, (as there shall be many thousands that shall die two or three dayes before the Resurrection ) these must now rise very raw out of their graves: the change then that shall now be made upon their bodies that were so newly interred, must needs be a very wonderfull one.
For suppose a child that is both new born and newly interred, (as there shall be many thousands that shall die two or three days before the Resurrection) these must now rise very raw out of their graves: the change then that shall now be made upon their bodies that were so newly interred, must needs be a very wonderful one.
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It is past the reason of man to conceive, but it is enough that it rests in the power of God; and that he hath revealed it to his Apostles, and Teachers of his Church, by an infallible determination: and that it shall be truely, and really effected upon the persons of them that shall then live: whatsoever wee think, and deeme to the contrary.
It is passed the reason of man to conceive, but it is enough that it rests in the power of God; and that he hath revealed it to his Apostles, and Teachers of his Church, by an infallible determination: and that it shall be truly, and really effected upon the Persons of them that shall then live: whatsoever we think, and deem to the contrary.
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As concerning the state of the world, he would have us to consider, that in the latter end the Lord shall come in a moment, and he shall take things as he finds them:
As Concerning the state of the world, he would have us to Consider, that in the latter end the Lord shall come in a moment, and he shall take things as he finds them:
and those that are then living, he shall make his own hand glorious upon them, (as he pleaseth) by a kinde of change and mutation: although not according to the common decree, and course of dying.
and those that Are then living, he shall make his own hand glorious upon them, (as he Pleases) by a kind of change and mutation: although not according to the Common Decree, and course of dying.
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Now for that a man may thus object, and say against it, What then shall become of them that live when Christ comes to judgment? are not they flesh and bloud as well as wee? for their bloud shall be corrupted, as well as ours is;
Now for that a man may thus Object, and say against it, What then shall become of them that live when christ comes to judgement? Are not they Flesh and blood as well as we? for their blood shall be corrupted, as well as ours is;
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therefore if flesh and bloud shall not inherit the Kingdome of God, and that corrupt flesh and bloud shall not come into incorruption, what shall become of them, that Christ shall finde at his comming? The Apostle answers that.
Therefore if Flesh and blood shall not inherit the Kingdom of God, and that corrupt Flesh and blood shall not come into incorruption, what shall become of them, that christ shall find At his coming? The Apostle answers that.
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because the last times of the world shall be the worst ) yet the Lord shall so work by his omnipotent power, as that their corruption shall be refined and wrought out: they shall be molded by the mighty hand of God, and by that fire that shall goe through the world.
Because the last times of the world shall be the worst) yet the Lord shall so work by his omnipotent power, as that their corruption shall be refined and wrought out: they shall be moulded by the mighty hand of God, and by that fire that shall go through the world.
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so he hath another kind of fire, (a spirituall fire ) to purge the bodies of men, from their originall and actuall transgressions which they have contracted:
so he hath Another kind of fire, (a spiritual fire) to purge the bodies of men, from their original and actual transgressions which they have contracted:
the power of God shall so worke, that they shall have some Analogie with our death: which notwithstanding they shall not die, nor be put into their graves: for that change, shall be unto them instead of our death. And doe not think your selves so much the worse, that God favours you the lesse,
the power of God shall so work, that they shall have Some Analogy with our death: which notwithstanding they shall not die, nor be put into their graves: for that change, shall be unto them instead of our death. And do not think your selves so much the Worse, that God favours you the less,
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For the Lord makes you by patience, subject to his holy will; hee gives you that patience, that for his sake you can be content to be deposed, to lay downe your earthly Tabernacles.
For the Lord makes you by patience, Subject to his holy will; he gives you that patience, that for his sake you can be content to be deposed, to lay down your earthly Tabernacles.
for it shall be all one in effect: the Lord imbalmes the memory of his Saints, and he preserves their dust, and tels the sands of their dust, and hee keeps them in perpetuall record; so that whatsoever hee poures out hereafter upon another generation, it shall not be a prejudice to those that are now dead. For the Lord goes down with those that sleepe, to the grave: hee descends with them,
for it shall be all one in Effect: the Lord imbalm the memory of his Saints, and he preserves their dust, and tells the sands of their dust, and he keeps them in perpetual record; so that whatsoever he pours out hereafter upon Another generation, it shall not be a prejudice to those that Are now dead. For the Lord Goes down with those that sleep, to the grave: he descends with them,
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he numbers their haires, he numbers the members and parts of their bodies. And this is that mysterie, which the Apostle speaks of here, Behold, I shew you a mysterie.
he numbers their hairs, he numbers the members and parts of their bodies. And this is that mystery, which the Apostle speaks of Here, Behold, I show you a mystery.
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It is a great mysterie, that any man should live, and not see death: yet the Apostle tells us, that there shall be millions of men that shall live, and yet they shall have no death: many that shall have a mortall, and corrupt and sinfull life as we have;
It is a great mystery, that any man should live, and not see death: yet the Apostle tells us, that there shall be millions of men that shall live, and yet they shall have no death: many that shall have a Mortal, and corrupt and sinful life as we have;
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that as at the first hee spake the word, Let this be made, and it was made; Let there be light, and there was light; so there shall be another power in the voice, for the renewing and re-creating of things:
that as At the First he spoke the word, Let this be made, and it was made; Let there be Light, and there was Light; so there shall be Another power in the voice, for the renewing and recreating of things:
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and that which was confused before, was made orderly and distinct, (which is the greatest extremities that can be, light and darknesse, order and confusion ) so likewise there shall be a mighty voice of God, in that sounding silver Trumpet, that shall then blow, to change the bodies of men, from dark to light some bodies: and shall change their thoughts, from confusion and disorder, to bee regular, and orderly. The trumpet is the voice of God, the operation of the Almighty, which as it wrought a strange change in the Creation, so it shall worke a stranger, in the recreation, and renovation of the world. These are the parts and parcels of the Text. Now to proceed in order, as it shall please God to give assistance.
and that which was confused before, was made orderly and distinct, (which is the greatest extremities that can be, Light and darkness, order and confusion) so likewise there shall be a mighty voice of God, in that sounding silver Trumpet, that shall then blow, to change the bodies of men, from dark to Light Some bodies: and shall change their thoughts, from confusion and disorder, to be regular, and orderly. The trumpet is the voice of God, the operation of the Almighty, which as it wrought a strange change in the Creation, so it shall work a stranger, in the recreation, and renovation of the world. These Are the parts and parcels of the Text. Now to proceed in order, as it shall please God to give assistance.
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The first thing to bee considered, is that the Church of God in respect of this mystery, which the Apostle speaks of, hath been drawne to diverse readings and expositions of this Text. For they could not see,
The First thing to be considered, is that the Church of God in respect of this mystery, which the Apostle speaks of, hath been drawn to diverse readings and expositions of this Text. For they could not see,
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how it should be true, that the Apostle saith, All shall bee changed, because they thought it onely belonged to the godly. But it is certaine, that the ungodly shall be changed too;
how it should be true, that the Apostle Says, All shall be changed, Because they Thought it only belonged to the godly. But it is certain, that the ungodly shall be changed too;
for their bodies that are now corrupt, shall be then uncorrupt. But how? to sustaine misery, and torment; that they had better not to bee, than to bee in such a case. All the paines of hell shall not so work upon them, to dead them, not to consume them;
for their bodies that Are now corrupt, shall be then uncorrupt. But how? to sustain misery, and torment; that they had better not to be, than to be in such a case. All the pains of hell shall not so work upon them, to dead them, not to consume them;
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But because those men understood not this, they thought the change was to bee taken in a good sense, to belong onely to the godly. Therefore they reade it two severall wayes, differing from ours.
But Because those men understood not this, they Thought the change was to be taken in a good sense, to belong only to the godly. Therefore they read it two several ways, differing from ours.
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Why doe you say, that corruption shall not enter into incorruption, nor flesh and blood into the kingdome of heaven? shall not they bee corrupt flesh, that shall live at the comming of Christ to judgement? To this the Apostle saith, Indeed they shall not die, but instead of that death, they shall have a change. So that this is an inference upon the former: and an answer for the removall of an objection. Now (as I said) diverse partes of the Church, reade it two other wayes.
Why do you say, that corruption shall not enter into incorruption, nor Flesh and blood into the Kingdom of heaven? shall not they be corrupt Flesh, that shall live At the coming of christ to judgement? To this the Apostle Says, Indeed they shall not die, but instead of that death, they shall have a change. So that this is an Inference upon the former: and an answer for the removal of an objection. Now (as I said) diverse parts of the Church, read it two other ways.
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so that still they make the negative upon the change; because they understood not how this thing might bee conceived, to belong to the good and bad, which is the change of the bodies. Now, indeed, in their severall senses, they be all true.
so that still they make the negative upon the change; Because they understood not how this thing might be conceived, to belong to the good and bad, which is the change of the bodies. Now, indeed, in their several Senses, they be all true.
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It is true, of the common masse of mankind: but not of every particular body, and of every particular age. For I told you before, that the Lord shall exempt a whole world from the common death which wee suffer.
It is true, of the Common mass of mankind: but not of every particular body, and of every particular age. For I told you before, that the Lord shall exempt a Whole world from the Common death which we suffer.
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Therefore it is not true in the particulars, that we shall all sle•pe. For there shall be many thousands of men, that shall not sleepe: that is, they shall not die, after the common maner of death.
Therefore it is not true in the particulars, that we shall all sle•pe. For there shall be many thousands of men, that shall not sleep: that is, they shall not die, After the Common manner of death.
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That is false, for there are none that shall rise, but those that were dead: and because all shall not die, therefore all shall not rise, as I said before in the opening of the Text. So that this is the proper and true sense of the Text; and it is that also which is in all the Greek Copies,. The other, is onely in some old Latin Copies, and is diversly taken, and mistaken by the Fathers. This,
That is false, for there Are none that shall rise, but those that were dead: and Because all shall not die, Therefore all shall not rise, as I said before in the opening of the Text. So that this is the proper and true sense of the Text; and it is that also which is in all the Greek Copies,. The other, is only in Some old Latin Copies, and is diversely taken, and mistaken by the Father's. This,
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Those that bee in their graves shall be changed to incorruption, to immortality, and life: and they that never come to the grave, shall bee changed another way;
Those that be in their graves shall be changed to incorruption, to immortality, and life: and they that never come to the grave, shall be changed Another Way;
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So that all shall be changed, yea not onely the godly, to glory, but the reprobate, and wicked shall bee changed to a dureability, to indure the torment, which the justice of God hath allotted to them for their deserts, from all eternity.
So that all shall be changed, yea not only the godly, to glory, but the Reprobate, and wicked shall be changed to a dureability, to endure the torment, which the Justice of God hath allotted to them for their deserts, from all eternity.
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Mystery, is a word derived from the Hebrew, Mister, or Mistar: and it signifieth, a hidden thing, or else from the Greek word NONLATINALPHABET, (as some would have it) of shutting, or closing of the eye; because that all eyes are shut up, and closed to the mysteries of God: and it lies not in the power of any eye, to understand the secrets of the Almighty. Secret things belong unto God, but revealed things, belong unto us,
Mystery, is a word derived from the Hebrew, Mister, or Mistar: and it signifies, a hidden thing, or Else from the Greek word, (as Some would have it) of shutting, or closing of the eye; Because that all eyes Are shut up, and closed to the Mysteres of God: and it lies not in the power of any eye, to understand the secrets of the Almighty. Secret things belong unto God, but revealed things, belong unto us,
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as these things, concerning the renewing, and reparation of the world. For the things that bee done, in common experience, be nothing mysticall: but those that we looke to by faith, those things that we apprehend by hope, they are all full of mysteries. But the blessed God, hath revealed them to his Apostles, (to S. Paul, and to the rest) and to the Ministers of his Word. By reading the Scriptures, he hath revealed that, which is farre remote from the sense and understanding of any mortall, and carnall man.
as these things, Concerning the renewing, and reparation of the world. For the things that be done, in Common experience, be nothing mystical: but those that we look to by faith, those things that we apprehend by hope, they Are all full of Mysteres. But the blessed God, hath revealed them to his Apostles, (to S. Paul, and to the rest) and to the Ministers of his Word. By reading the Scriptures, he hath revealed that, which is Far remote from the sense and understanding of any Mortal, and carnal man.
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One is, when by an outward visible thing, some other invisible thing is signified, and represented. So in the Sacraments of Baptisme, and the Lords Supper, where the water in Baptisme, signifieth the precious blood of Christ: and the wine, and bread in the Lords Supper, signifieth the breaking of the body, and the powring forth of the blood of that emmaculate Lamb, that was offered up for us.
One is, when by an outward visible thing, Some other invisible thing is signified, and represented. So in the Sacraments of Baptism, and the lords Supper, where the water in Baptism, signifies the precious blood of christ: and the wine, and bred in the lords Supper, signifies the breaking of the body, and the Pouring forth of the blood of that emmaculate Lamb, that was offered up for us.
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So in 1 Cor. 13. the Apostle tels us, We see in a dark mystery, wee see in a cloude, wee see in a riddle, in a dreame. Wee understand in part, we know in part. As if hee should say, All that we see in the providence, and guidance of God, here in this world, is full of mystery; some part of it wee know,
So in 1 Cor. 13. the Apostle tells us, We see in a dark mystery, we see in a cloud, we see in a riddle, in a dream. we understand in part, we know in part. As if he should say, All that we see in the providence, and guidance of God, Here in this world, is full of mystery; Some part of it we know,
The third sense is (saith St. Chrysostome ) when a man speaks something against the common sense, and reason, which the wisedome of man cannot attaine unto and reach;
The third sense is (Says Saint Chrysostom) when a man speaks something against the Common sense, and reason, which the Wisdom of man cannot attain unto and reach;
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To teach us, that where any thing is mysticall in the Gospel, and in the Scripture, we ought to double our files, to double our attention, and to raise our spirits, to hearken to that which is so secret. For it is all our desires, (and it is naturally ingraffed in us) to heare of newes, to heare newes of State, newes of the greatest importance. Wee seeke, we labour, we travaile, and wee sharpen one another, to know what reports there are in the greatest importments. Much more should wee be thus affected in the matters of God,
To teach us, that where any thing is mystical in the Gospel, and in the Scripture, we ought to double our files, to double our attention, and to raise our spirits, to harken to that which is so secret. For it is all our Desires, (and it is naturally Ingrafted in us) to hear of news, to hear news of State, news of the greatest importance. we seek, we labour, we travail, and we sharpen one Another, to know what reports there Are in the greatest importments. Much more should we be thus affected in the matters of God,
but it is infallibly true. It hath been revealed unto me, by the Spirit of God, and I will open it to you, the people of God. And the matter of this mystery follows.
but it is infallibly true. It hath been revealed unto me, by the Spirit of God, and I will open it to you, the people of God. And the matter of this mystery follows.
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and a mysterie indeed, how that some should be happier than their fellowes, to be exempted from this common law, (which is a Statute law, and It is appointed for all men once to die.
and a mystery indeed, how that Some should be Happier than their Fellows, to be exempted from this Common law, (which is a Statute law, and It is appointed for all men once to die.
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For we love our flesh so well, that wee are loath to commit it to the ground: wee are loath that dust should goe to dust, and ashes to ashes; but still wee would continue,
For we love our Flesh so well, that we Are loath to commit it to the ground: we Are loath that dust should go to dust, and Ashes to Ashes; but still we would continue,
And this great ambition, we have so truely, and so radically in us, that a man would give all that he had in this world, not to be taken away, till the world be taken away. It is the greatest comfort of a mans life, to be snatched and hurried away, when the universality goes away.
And this great ambition, we have so truly, and so radically in us, that a man would give all that he had in this world, not to be taken away, till the world be taken away. It is the greatest Comfort of a men life, to be snatched and hurried away, when the universality Goes away.
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They are never a whit the more happy, because they shall not die; nor we never the more unhappy, because wee shall die; for life and death are all one, to them that are planted in the Lord Iesus Christ. For it is he that is our advantage, he is our hope in death, that wee shall attaine unto everlasting life. And whether we shall come unto it, by the way of resting and rottennesse in the grave, or by a sudden and extemporarie change and mutation; it ought to seeme all one unto us.
They Are never a whit the more happy, Because they shall not die; nor we never the more unhappy, Because we shall die; for life and death Are all one, to them that Are planted in the Lord Iesus christ. For it is he that is our advantage, he is our hope in death, that we shall attain unto everlasting life. And whither we shall come unto it, by the Way of resting and rottenness in the grave, or by a sudden and extemporary change and mutation; it ought to seem all one unto us.
It is true, if God should vouchsafe us that blessing, to stand the last men upon the earth, and to be the last generation; it were a thing very plausible, and that which we should desire: but we ought not too much to settle upon it:
It is true, if God should vouchsafe us that blessing, to stand the last men upon the earth, and to be the last generation; it were a thing very plausible, and that which we should desire: but we ought not too much to settle upon it:
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for the Lord hath made it a mysterie. It is a mysterie when any man dies; It is a mysterie in the generall, and in the particular: it is a mysterie when God calls any man unto him:
for the Lord hath made it a mystery. It is a mystery when any man die; It is a mystery in the general, and in the particular: it is a mystery when God calls any man unto him:
Our first parents, because they were the authors of sin and transgression, (Adam and Eve) the Lord hath given them the longest time of rotting; they lie longest in their graves, and they dwell in the pavillions, and habitations of death the longest:
Our First Parents, Because they were the Authors of sin and Transgression, (Adam and Eve) the Lord hath given them the longest time of rotting; they lie longest in their graves, and they dwell in the pavilions, and habitations of death the longest:
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In the later end of the world, the Lord will incline in mercie, because he hath been long in judgement, (in the judgement of death ) he will incline in the latter generations of the world,
In the later end of the world, the Lord will incline in mercy, Because he hath been long in judgement, (in the judgement of death) he will incline in the latter generations of the world,
All things grow lesse by continuance and use; as a raging plague and pestilence, when it comes first into a Citie, it takes away a number of people, three or foure thousand in a weeke:
All things grow less by Continuance and use; as a raging plague and pestilence, when it comes First into a city, it Takes away a number of people, three or foure thousand in a Week:
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and the anger of God shall be mitigated, and mollified: so that those that live in the last age, they shall have the least time of sleeping in the dust. But in these things, we ought to make no difference: for the patience that God indues his children with, makes up this;
and the anger of God shall be mitigated, and mollified: so that those that live in the last age, they shall have the least time of sleeping in the dust. But in these things, we ought to make no difference: for the patience that God endues his children with, makes up this;
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because God seasons their death with a meditation of the Resurrection; and in the meane time, inricheth the soule with the beatificall vision; with the presence of his Majesty, and with that joy, that cannot be comprehended in the heart of man. We shall not all sleepe.
Because God seasons their death with a meditation of the Resurrection; and in the mean time, enricheth the soul with the beatifical vision; with the presence of his Majesty, and with that joy, that cannot be comprehended in the heart of man. We shall not all sleep.
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His meaning is, to take upon him the person of the Church of God, in generall; and especially that part of the Church, that shall survive, when Christ shall come. For St. Paul is done to dust, as wee shall be:
His meaning is, to take upon him the person of the Church of God, in general; and especially that part of the Church, that shall survive, when christ shall come. For Saint Paul is done to dust, as we shall be:
and there is no difference in that part, that went to the grave. There is no difference, but onely this, that he sleeps in the Lord: hee sleeps a glorious compasse;
and there is no difference in that part, that went to the grave. There is no difference, but only this, that he sleeps in the Lord: he sleeps a glorious compass;
For now he brings his argument, to answer an accusation or conclusion which might be made against his doctrine. Some might aske him, What shall become of those, that shall be living at the comming of Christ? Oh (saith he) I am of them:
For now he brings his argument, to answer an accusation or conclusion which might be made against his Doctrine. some might ask him, What shall become of those, that shall be living At the coming of christ? O (Says he) I am of them:
This is that communion of Saints, in the strength of which, the Apostle uttered this phrase, (We shall not all sleep) as he doth oft times in his other Epistles: We shall not doe this, and wee shall not doe that.
This is that communion of Saints, in the strength of which, the Apostle uttered this phrase, (We shall not all sleep) as he does oft times in his other Epistles: We shall not do this, and we shall not do that.
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Nay the son of man (as hee is man) knowes not when Christ shall come to judgement. Therefo•e I prepare my selfe, I look for my change, as well as another man.
Nay the son of man (as he is man) knows not when christ shall come to judgement. Therefo•e I prepare my self, I look for my change, as well as Another man.
Therefore wee should alwayes be ready with our lamps lighted, and our loynes girded, that we may be prepared when the Bridegroome commeth to enter into the Kingdome.
Therefore we should always be ready with our lamps lighted, and our loins girded, that we may be prepared when the Bridegroom comes to enter into the Kingdom.
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We shall be changed: that is, in quality; for so the word signifieth, even an altering of the quality, not a changing of the substance. For the same body that suffered death for sinne, the same body shall be glorified by the grace and favour of God. As sin came upon it, to doe it to death; so the grace of God shall overflow it, to bring it to life. For where sin hath abounded, grace shall super abound.
We shall be changed: that is, in quality; for so the word signifies, even an altering of the quality, not a changing of the substance. For the same body that suffered death for sin, the same body shall be glorified by the grace and favour of God. As since Come upon it, to do it to death; so the grace of God shall overflow it, to bring it to life. For where since hath abounded, grace shall super abound.
If therefore the sinne of Adam were able to mortifie all to their graves; much more shall the grace of Christ, be able to quicken all his to life everlasting. Therefore, I say, we shall be changed: meaning,
If Therefore the sin of Adam were able to mortify all to their graves; much more shall the grace of christ, be able to quicken all his to life everlasting. Therefore, I say, we shall be changed: meaning,
as concerning the qualities, not concerning the substance. For that body which was once the Temple of the holy Ghost, shall never cease to be the Temples of the holy Ghost:
as Concerning the qualities, not Concerning the substance. For that body which was once the Temple of the holy Ghost, shall never cease to be the Temples of the holy Ghost:
and those parts that felt misery by Adams sinne, they shall feele sweetnesse of grace, by the bounty that shall be revealed, through Christ Iesus our Lord. We shall all be changed.
and those parts that felt misery by Adams sin, they shall feel sweetness of grace, by the bounty that shall be revealed, through christ Iesus our Lord. We shall all be changed.
But the Lord is able to command light to come out of darknesse, and hath wrought by meane things in the world, the great impressions of his power. Hee therefore, is able to work upon this weak body, and to set upon it the stamp of incorruption, of glory, of immortality, and of strength. Hee is able to doe it,
But the Lord is able to command Light to come out of darkness, and hath wrought by mean things in the world, the great impressions of his power. He Therefore, is able to work upon this weak body, and to Set upon it the stamp of incorruption, of glory, of immortality, and of strength. He is able to do it,
I told you, in the opening of the Text, that the Reprobates shall have their part in this change: for their bodies shall be made uncorrupt and immortall, but not to glory, and beauty; not to comfort, and consolation, as the bodies of the Saints shall;
I told you, in the opening of the Text, that the Reprobates shall have their part in this change: for their bodies shall be made uncorrupt and immortal, but not to glory, and beauty; not to Comfort, and consolation, as the bodies of the Saints shall;
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the earthly tabernacles of theirs, shall be made durable of paine, but not capable of honour and glory. They shall be made capable of no comfort, and yet they shall not be spoyled, and consumed, by any paine and sorrow that shall lie upon them.
the earthly Tabernacles of theirs, shall be made durable of pain, but not capable of honour and glory. They shall be made capable of no Comfort, and yet they shall not be spoiled, and consumed, by any pain and sorrow that shall lie upon them.
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and must be a change of these bodies, that it would please the Lord to change us from these frailties and miseries that we now live in, to the blessed joy and hope, which he hath called his children unto.
and must be a change of these bodies, that it would please the Lord to change us from these frailties and misery's that we now live in, to the blessed joy and hope, which he hath called his children unto.
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for the Lord shall change all things; hee is the changer of us; he is unchangeable himselfe; all things else, he shall change. Thou shalt change the heavens, and they shall be changed;
for the Lord shall change all things; he is the changer of us; he is unchangeable himself; all things Else, he shall change. Thou shalt change the heavens, and they shall be changed;
Wee see in the common course of our life, what changes hee works in our ages: hee changes childhood to youth; and that, to manhood; and thence to old age. A strange and various change! In our Climates, there is Winter, and Summer; there is day, and night, there is stormy, and faire weather. Wondrous changes bee also in matters politique and civill: he turnes warre, into peace; he changeth peace, into warre: it is he that suffers Nation to rise against Nation;
we see in the Common course of our life, what changes he works in our ages: he changes childhood to youth; and that, to manhood; and thence to old age. A strange and various change! In our Climates, there is Winter, and Summer; there is day, and night, there is stormy, and fair weather. Wondrous changes be also in matters politic and civil: he turns war, into peace; he changes peace, into war: it is he that suffers nation to rise against nation;
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This must teach us, first to desire God to make a happy change in our soules, before hee make the change in our bodies. For there can never be a comfortable change in any mans body, except first there be a precedent, and a president change in the soule. For except the soule be changed from worse to better, from wickednesse to holinesse of life; it is impossible for a man to looke for a good change of his body, where there is no precedent change in his soule. Therefore,
This must teach us, First to desire God to make a happy change in our Souls, before he make the change in our bodies. For there can never be a comfortable change in any men body, except First there be a precedent, and a president change in the soul. For except the soul be changed from Worse to better, from wickedness to holiness of life; it is impossible for a man to look for a good change of his body, where there is no precedent change in his soul. Therefore,
while wee are in this life, wee are to looke for this change. If the Lord change thy soule from sinfulnesse to holinesse, thou maiest bee sure thy body also shall bee changed to happinesse, and immortality, and glory. If thy soule be not changed, but thou art worse, and worse: verily thou shalt have a change in the Resurrection; but it shall bee unto dismalnesse, to fearefulnesse, and to distraction; so that a man had better never have beene borne, than to be brought to such a wofull change as that.
while we Are in this life, we Are to look for this change. If the Lord change thy soul from sinfulness to holiness, thou Mayest be sure thy body also shall be changed to happiness, and immortality, and glory. If thy soul be not changed, but thou art Worse, and Worse: verily thou shalt have a change in the Resurrection; but it shall be unto dismalnesse, to fearfulness, and to distraction; so that a man had better never have been born, than to be brought to such a woeful change as that.
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Therefore, a Christian upon this must consider, that as he looks for a change, at that day, in his body; so hee must labour for this change before hand, of his manners, and conditions: even to change his pride into lowlinesse; to turne his filthinesse, into holy obedience. God expects such a change at our hands:
Therefore, a Christian upon this must Consider, that as he looks for a change, At that day, in his body; so he must labour for this change before hand, of his manners, and conditions: even to change his pride into lowliness; to turn his filthiness, into holy Obedience. God expects such a change At our hands:
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that in the middest of other things, we might not continue the same desperate men: but bee renewed in the spirit of our mindes, and be changed into another man.
that in the midst of other things, we might not continue the same desperate men: but be renewed in the Spirit of our minds, and be changed into Another man.
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thou that changest the bodies of men at the end of the world, after a miraculous manner! I beseech thee change my fortunes; change my state: bring mee out of this wretchednesse, and misery, to a competencie. Especially change my vicious estate, that I may not rot, and corrupt in it;
thou that changest the bodies of men At the end of the world, After a miraculous manner! I beseech thee change my fortune's; change my state: bring me out of this wretchedness, and misery, to a competency. Especially change my vicious estate, that I may not rot, and corrupt in it;
Although thou change not in thy selfe, yet in respect of me, thou seemest sometimes to be pleased, and sometimes to be angry. When I doe well, thou art pleasant to my conscience: when I doe ill, thou art as a Lion to me.
Although thou change not in thy self, yet in respect of me, thou seemest sometime to be pleased, and sometime to be angry. When I do well, thou art pleasant to my conscience: when I do ill, thou art as a lion to me.
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Therefore, I beseech thee, change this misery of mine, change it to happinesse; change my sinfull state, to a holy and blessed estate; change my spirit, which is addicted to the world, and worldly things, to spirituall and gracious intentions; that it may intend onely the things that belong to thy glory, and to my owne soules health. God is the God of changing; and though there bee no shadow of changing in him, yet it is hee that makes all the changes that are in us;
Therefore, I beseech thee, change this misery of mine, change it to happiness; change my sinful state, to a holy and blessed estate; change my Spirit, which is addicted to the world, and worldly things, to spiritual and gracious intentions; that it may intend only the things that belong to thy glory, and to my own Souls health. God is the God of changing; and though there be no shadow of changing in him, yet it is he that makes all the changes that Are in us;
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The word signifieth an atome, a thing that cannot be cut into quantity: a very punctum, a mo•e in the Sunne, which no man can cut, or divide it into pieces; it is a thing that cannot bee distinguished. So his meaning is to signifie unto us, the shortest time that can bee.
The word signifies an atom, a thing that cannot be Cut into quantity: a very punctum, a mo•e in the Sun, which no man can Cut, or divide it into Pieces; it is a thing that cannot be distinguished. So his meaning is to signify unto us, the Shortest time that can be.
first of all, when the Lord began to make the world, hee tooke some time; he took sixe dayes, to make a distinction, and division of the work. Therefore also it is likely, that at the later end of the world, the Lord shall take some time; although it shall not be so much, as that was.
First of all, when the Lord began to make the world, he took Some time; he took sixe days, to make a distinction, and division of the work. Therefore also it is likely, that At the later end of the world, the Lord shall take Some time; although it shall not be so much, as that was.
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For if all things should bee done in a moment, and hurried up in a confusion, the children of God should want a great part of their instruction, and a great part of their comfort. For this is one part of their delight, and comfort, to see how the world shall bee destroyed;
For if all things should be done in a moment, and hurried up in a confusion, the children of God should want a great part of their instruction, and a great part of their Comfort. For this is one part of their delight, and Comfort, to see how the world shall be destroyed;
This shall bee a great part of their learning, to understand these things; and without distinction of time, it is impossible, but there would be a confusion wrought:
This shall be a great part of their learning, to understand these things; and without distinction of time, it is impossible, but there would be a confusion wrought:
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that the time shall be so short, that it shall not bee perceived, or conceived to bee agreeable, to so great an action: The Lord shall doe it so speedily, as if it were in the twinckling of an eye. For the Apostle speaks here, out of an earnest desire, (as hee doth in other Epistles, when he would set forth a thing to the full) hee speaks in a kinde of holy hyperbole, in a holy excesse; therefore hee saith, it shall bee in the twinckling of an eye, to signifie, that the Lord shall doe it in such a trice, with such quicknesse, as it is past all the understanding of men or Angels; that such a great thing should be done upon such a sudden. So I take the twinckling of an eye to bee understood. So to conclude the point.
that the time shall be so short, that it shall not be perceived, or conceived to be agreeable, to so great an actium: The Lord shall do it so speedily, as if it were in the twinkling of an eye. For the Apostle speaks Here, out of an earnest desire, (as he does in other Epistles, when he would Set forth a thing to the full) he speaks in a kind of holy hyperbole, in a holy excess; Therefore he Says, it shall be in the twinkling of an eye, to signify, that the Lord shall do it in such a trice, with such quickness, as it is passed all the understanding of men or Angels; that such a great thing should be done upon such a sudden. So I take the twinkling of an eye to be understood. So to conclude the point.
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We learne, that God works upon a sudden when he begins to work. Therefore this shoul• comfort us, that no man should despaire of his well-being with God.
We Learn, that God works upon a sudden when he begins to work. Therefore this shoul• Comfort us, that no man should despair of his well-being with God.
A man that hath been a wicked liver all his life time, (perhaps threescore, perhaps fourescore yeares) hee growes desperate in the sight of his sinnes: and thinks that all time is past for recovery. No, hee is deceived:
A man that hath been a wicked liver all his life time, (perhaps threescore, perhaps fourescore Years) he grows desperate in the sighed of his Sins: and thinks that all time is passed for recovery. No, he is deceived:
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Hast thou so much life in thee, as the twinckling of an eye? hast thou so much time as a moment will answer to? if there be so much, there is hope still.
Hast thou so much life in thee, as the twinkling of an eye? hast thou so much time as a moment will answer to? if there be so much, there is hope still.
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But let us not doate upon this, and thinke upon the twinckling of an eye, or a moment: but let us take every moment to come unto God: For God works in a moment, and which moment hee works in, that we know not.
But let us not dote upon this, and think upon the twinkling of an eye, or a moment: but let us take every moment to come unto God: For God works in a moment, and which moment he works in, that we know not.
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and while the motion of the Spirit offers it, let us imbrace it, because we know not our owne time. Indeed in •he twinckling of an eye, the Lord receives a sinner, but whether we shall have so much time,
and while the motion of the Spirit offers it, let us embrace it, Because we know not our own time. Indeed in •he twinkling of an eye, the Lord receives a sinner, but whither we shall have so much time,
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and there may bee a time to plague us, before our eye can twinckle. There may come a time to dazle our eyes, to corrupt our understandings, and to infatuate our senses, before we can twinckle our eye. As a man that goes under a rotten house; the house falls, and destroyes him,
and there may be a time to plague us, before our eye can twinkle. There may come a time to dazzle our eyes, to corrupt our understandings, and to infatuate our Senses, before we can twinkle our eye. As a man that Goes under a rotten house; the house falls, and Destroys him,
Therefore, let us in the feare of God, take all time: and let us tell our moments. The Lord tels our times; hee observes our moments: let us take our times; and seasons. And if we be thus prepared, the Lord can work upon us, in a moment: for he requires no time to work his great works:
Therefore, let us in the Fear of God, take all time: and let us tell our moments. The Lord tells our times; he observes our moments: let us take our times; and seasons. And if we be thus prepared, the Lord can work upon us, in a moment: for he requires no time to work his great works:
IT was a true sentēce of S. Ierom that God hath kept the greatest doctrines unto the last times: and the chiefest and most marvailous things, be reserved for the very last end of the world.
IT was a true sentence of S. Jerom that God hath kept the greatest doctrines unto the last times: and the chiefest and most marvelous things, be reserved for the very last end of the world.
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And although every one of us must be raised by the power of that trumpet, yet until the time that we heare it with our eares, we shall never be able to comprehend it in our senses, it being one of those things that are hard of understanding; and so hard, as perhaps the very Angell himselfe, that shall be set to blow the trump, doth not yet know what it should be, till he come to undertake his office. Therefore, I pray you, (that I may give you some more light to understand this darke and obscure Text, ) let us consider some other places of Scripture, which doe illustrate this.
And although every one of us must be raised by the power of that trumpet, yet until the time that we hear it with our ears, we shall never be able to comprehend it in our Senses, it being one of those things that Are hard of understanding; and so hard, as perhaps the very Angel himself, that shall be Set to blow the trump, does not yet know what it should be, till he come to undertake his office. Therefore, I pray you, (that I may give you Some more Light to understand this dark and Obscure Text,) let us Consider Some other places of Scripture, which do illustrate this.
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In Mat. 24.25, 26. our Lord Iesus speaking of this same thing, saith, The sonne of man shall send forth his Angels with a trumpet, with a great sound, with a great noise,
In Mathew 24.25, 26. our Lord Iesus speaking of this same thing, Says, The son of man shall send forth his Angels with a trumpet, with a great found, with a great noise,
So that which the Apostle cals here the trumpet that shall blow, and the last trump, our Lord calls it the Angels trumpet: for the Angels shall come in the mighty voice of a trumpet, and shall make a collection of Gods people.
So that which the Apostle calls Here the trumpet that shall blow, and the last trump, our Lord calls it the Angels trumpet: for the Angels shall come in the mighty voice of a trumpet, and shall make a collection of God's people.
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There is another place also, that something sets forth this, 1 Thes. 4.16. where the Apostle saith, The Lord shall come in NONLATINALPHABET, in a great noise, in the voice of the Arch-angell.
There is Another place also, that something sets forth this, 1 Thebes 4.16. where the Apostle Says, The Lord shall come in, in a great noise, in the voice of the Archangel.
So that out of these two places, wee have some light added to this present place. For Christ tells us, that the trumpet shall be sounded by the voice of an Angell. St Paul saith, there, by an Arch-angell. But the Scripture useth no great difference of those,
So that out of these two places, we have Some Light added to this present place. For christ tells us, that the trumpet shall be sounded by the voice of an Angel. Saint Paul Says, there, by an Archangel. But the Scripture uses no great difference of those,
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for the word is used promiscuously, oft times in the Scripture. St. Paul saith, it is the last trump; to shew the difference of that, from some other.
for the word is used promiscuously, oft times in the Scripture. Saint Paul Says, it is the last trump; to show the difference of that, from Some other.
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And the Apostle saith in 2 Thes. 4.16. he tells us it shall be in NONLATINALPHABET, in a certain generall navall acclamation, and crying one to another, to help forward the common work.
And the Apostle Says in 2 Thebes 4.16. he tells us it shall be in, in a certain general naval acclamation, and crying one to Another, to help forward the Common work.
That as the Roman Emperors used to call their souldiers to fight, by the sound of a trumpet, and after by the drumme, which succeeded the trumpet, and is thought to be equall unto them:
That as the Roman Emperor's used to call their Soldiers to fight, by the found of a trumpet, and After by the drum, which succeeded the trumpet, and is Thought to be equal unto them:
And those that shall survive at the comming of the Lord, they shall be but a handfull, in respect of the mighty army which the Lord shall raise and remount out of the earth, which shall then pay her tribute, with which the Lord hath intrusted her.
And those that shall survive At the coming of the Lord, they shall be but a handful, in respect of the mighty army which the Lord shall raise and remount out of the earth, which shall then pay her tribute, with which the Lord hath Entrusted her.
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and he shewes the great difference between the trumpet of God, and the trumpets of men. For though they be both taken in a simile from war, yet there is infinite difference in thē.
and he shows the great difference between the trumpet of God, and the trumpets of men. For though they be both taken in a simile from war, yet there is infinite difference in them.
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it calls the living to be at such an houre, present in the battaile, to follow their colours, and to keep their ranks. But the trumpet of God, cals the dead themselves, by a strange sound.
it calls the living to be At such an hour, present in the battle, to follow their colours, and to keep their ranks. But the trumpet of God, calls the dead themselves, by a strange found.
It shall penetrate the bowels of the earth, and shall speak unto dust and ashes which is dissolved to nothing, to rise, and come in presence before the Emperour, to come before God.
It shall penetrate the bowels of the earth, and shall speak unto dust and Ashes which is dissolved to nothing, to rise, and come in presence before the Emperor, to come before God.
there is nothing but death and murther, slaughter, vastation and destruction. But the trumpet of God, it calls men to no death, but to life, and sense, and glory, and abilities. So contrary is the Trumpet of the Lord, to the trvmpet of man! and yet it hath some similitude, and diverse conveniences with it:
there is nothing but death and murder, slaughter, vastation and destruction. But the trumpet of God, it calls men to no death, but to life, and sense, and glory, and abilities. So contrary is the Trumpet of the Lord, to the trumpet of man! and yet it hath Some similitude, and diverse conveniences with it:
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which that I may in order observe. We will first consider, what this trumpet is. Secondly, why it is called the last trump, in respect and difference to some other.
which that I may in order observe. We will First Consider, what this trumpet is. Secondly, why it is called the last trump, in respect and difference to Some other.
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And thirdly, what this trumpet shall doe, when it shall sound, for the trumpet shall sound. Origen translates it well, the trumpet shall trump: so the Greek words have it.
And Thirdly, what this trumpet shall do, when it shall found, for the trumpet shall found. Origen translates it well, the trumpet shall trump: so the Greek words have it.
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That is, it shall sound after one manner, after the musick that God shall appoint to sound out of such a hollow, long, musicall instrument; and what shall be the effect of it in the substance and the matter: for it shall be a voice significant, that men may understand it.
That is, it shall found After one manner, After the music that God shall appoint to found out of such a hollow, long, musical Instrument; and what shall be the Effect of it in the substance and the matter: for it shall be a voice significant, that men may understand it.
The very wicked themselves, shall then be incorruptible, as concerning the integrity and perfectnesse of their members: but not as concerning the happinesse and joy, which the children of God shall be possest of.
The very wicked themselves, shall then be incorruptible, as Concerning the integrity and perfectness of their members: but not as Concerning the happiness and joy, which the children of God shall be possessed of.
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It must needs be so, both in respect that it is impossible for this corrupt body, to enter into incorruption, unchanged and because also, that congruity stands with divine justice, that that body which had been before corrupt, should be invested with,
It must needs be so, both in respect that it is impossible for this corrupt body, to enter into incorruption, unchanged and Because also, that congruity Stands with divine Justice, that that body which had been before corrupt, should be invested with,
Lastly, we are to consider the sweet metaphor in the word, to put on. Where the Lord shews us, that now wee have the rags of corruption upon our backs; we have this flesh:
Lastly, we Are to Consider the sweet metaphor in the word, to put on. Where the Lord shows us, that now we have the rags of corruption upon our backs; we have this Flesh:
but instead of that, God will give us that blessed garment, that fine linnen spoken of Rev. 19. that fine silke, that is, the justification of Christ, which shall be unto us,
but instead of that, God will give us that blessed garment, that fine linen spoken of Rev. 19. that fine silk, that is, the justification of christ, which shall be unto us,
The letter must never be shunned, except there be some kinde of inconvenience, that will follow upon the literall exposition. For where there is no absurdity or inconvenience, wee are bound in conscience to expound the Scriptures in a literall sense:
The Letter must never be shunned, except there be Some kind of inconvenience, that will follow upon the literal exposition. For where there is no absurdity or inconvenience, we Are bound in conscience to expound the Scriptures in a literal sense:
and chiefly, because the Apostle repeats it twice, it is a great argument, that it shall be a true materiall trumpet. For first, the Apostle saith in the verse going before, the last trumpet: and then hee shews the effect of this trumpet, it shall blow, or sound. Our Lord Christ useth the same word in Mat. 24. and St. Paul expresseth the same in 1 Thes. 4. Therefore it is an argument, that properly and truly it is to be understood a trumpet, as we in our sense doe apprehend it;
and chiefly, Because the Apostle repeats it twice, it is a great argument, that it shall be a true material trumpet. For First, the Apostle Says in the verse going before, the last trumpet: and then he shows the Effect of this trumpet, it shall blow, or found. Our Lord christ uses the same word in Mathew 24. and Saint Paul Expresses the same in 1 Thebes 4. Therefore it is an argument, that properly and truly it is to be understood a trumpet, as we in our sense do apprehend it;
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and he is able to make one thunder, to crack about in the ayre, and all the ayre to continue it to the end of the hemisphere. Therefore it is also most probable, that the Lord shall make the noise,
and he is able to make one thunder, to Crac about in the air, and all the air to continue it to the end of the hemisphere. Therefore it is also most probable, that the Lord shall make the noise,
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But although I think this to be the better, and more sound interpretation, because it agrees with the letter, and because also it agrees with other Scriptures. As that the law was given in Mount Sinai, with the sound of a trumpet; and that the gathering of the people also, the convocating of of them, was by the sound of the two silver trumpets. Although these things leade me to imagine, that it shall be a true materiall trumpet that God shall make;
But although I think this to be the better, and more found Interpretation, Because it agrees with the Letter, and Because also it agrees with other Scriptures. As that the law was given in Mount Sinai, with the found of a trumpet; and that the gathering of the people also, the convocating of of them, was by the found of the two silver trumpets. Although these things lead me to imagine, that it shall be a true material trumpet that God shall make;
They say, it is a metaphoricall trumpet, a trumpet by way of allusion. Because great Kings, and Lords, and Princes, have their trumpets goe before them, to signifie their comming:
They say, it is a metaphorical trumpet, a trumpet by Way of allusion. Because great Kings, and lords, and Princes, have their trumpets go before them, to signify their coming:
and the Angels shall gather all together to the Iudgement seat; and when they are gathered together to the Throne of Iudgment, then the Lord shall come downe; then the Iudge shall come.
and the Angels shall gather all together to the Judgement seat; and when they Are gathered together to the Throne of Judgement, then the Lord shall come down; then the Judge shall come.
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And they have thought, that from the top, from the heavens, unto the place where Christ shall sit to judge, (which shall be neare the earth) in all that space, the elect shall be gathered from the foure winds of the earth, they shall be gathered into all that space of the ayre.
And they have Thought, that from the top, from the heavens, unto the place where christ shall fit to judge, (which shall be near the earth) in all that Molle, the elect shall be gathered from the foure winds of the earth, they shall be gathered into all that Molle of the air.
To understand this the better, we are to remember what trumpets wee reade of in the Scripture, that hence we may see what shall be the use of this trumpet we now speak of.
To understand this the better, we Are to Remember what trumpets we read of in the Scripture, that hence we may see what shall be the use of this trumpet we now speak of.
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There was first a trumpet for counsell, as we may see in Numb. 10. The Lord bade Moses make two silver trumpets, wherewith they might call the people together.
There was First a trumpet for counsel, as we may see in Numb. 10. The Lord bade Moses make two silver trumpets, wherewith they might call the people together.
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And when one of them blowed, that was a token that the Elders should sit in Counsell, about some matters of necessary concernment, about the Army and people of God: when one trumpet sounded single, it was for matter of counsell.
And when one of them blowed, that was a token that the Elders should fit in Counsel, about Some matters of necessary concernment, about the Army and people of God: when one trumpet sounded single, it was for matter of counsel.
There was another trumpet, which was the trumpet of danger. As when there was any great mischiefe, any sedition, or uproare in the tents; or when the enemy made an invasion; or when there was any plague, or sudden judgement,
There was Another trumpet, which was the trumpet of danger. As when there was any great mischief, any sedition, or uproar in the tents; or when the enemy made an invasion; or when there was any plague, or sudden judgement,
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in which moneth, one of the feasts is called, the feast of Trumpets. There is also the feast of Tabernacles, and the feast of Expiration, in the same moneth:
in which Monn, one of the feasts is called, the feast of Trumpets. There is also the feast of Tabernacles, and the feast of Expiration, in the same Monn:
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The fourth trumpet, was the trumpet of removeall, when they were to remove out of their tents. For alway when the tents were to remove, at the first sound of the trumpet, the quarter of Iudah rose, and marched forward:
The fourth trumpet, was the trumpet of removal, when they were to remove out of their tents. For always when the tents were to remove, At the First found of the trumpet, the quarter of Iudah rose, and marched forward:
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And so these sounds of the trumpet were made, not with a plaine tone, with a common accent, but with a descant. For the word is NONLATINALPHABET out of which word, Tarantara, which is the proper voice of a trumpet, is derived.
And so these sounds of the trumpet were made, not with a plain tone, with a Common accent, but with a descant. For the word is out of which word, Tarantara, which is the proper voice of a trumpet, is derived.
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Therefore the best and most learned Divines, turne those places Tantararizabitis, according to the proper voice of the trumpet, For they were to use descant, and division, and flexure, when they were to remove from place to place.
Therefore the best and most learned Divines, turn those places Tantararizabitis, according to the proper voice of the trumpet, For they were to use descant, and division, and flexure, when they were to remove from place to place.
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The fifth trumpet, is the trumpet of Manifestation; of which Christ saith, Matth. 6. When thou givest thine almes, blow not a trumpet, that is, make it not manifest to all the world,
The fifth trumpet, is the trumpet of Manifestation; of which christ Says, Matthew 6. When thou givest thine alms, blow not a trumpet, that is, make it not manifest to all the world,
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For it is certaine, in this great judgement, there is a trumpet of counsell; the Lord himselfe shall enter into counsell with the blessed Persons in the Trinity: hee shall (as it were) enter into counsell about the destruction of the world, about the collection of his Saints, about the eternall doome, what shall befall them, and how they shall bee.
For it is certain, in this great judgement, there is a trumpet of counsel; the Lord himself shall enter into counsel with the blessed Persons in the Trinity: he shall (as it were) enter into counsel about the destruction of the world, about the collection of his Saints, about the Eternal doom, what shall befall them, and how they shall be.
He shall gather his chosen, and they shall stand at his right hand; and hee shall collect by his power the reprobates to stand at his left hand: and accordingly hee shall doome those his enemies.
He shall gather his chosen, and they shall stand At his right hand; and he shall collect by his power the Reprobates to stand At his left hand: and accordingly he shall doom those his enemies.
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I say the bidding to the supper of the Lamb, is nothing else, but the fulnesse of glory, which the Lord shall invest his children with, at his comming to judgement. This trumpet shall call us to that supper; to that banquet, which shall be a continuall feast, to last forever.
I say the bidding to the supper of the Lamb, is nothing Else, but the fullness of glory, which the Lord shall invest his children with, At his coming to judgement. This trumpet shall call us to that supper; to that banquet, which shall be a continual feast, to last forever.
it is that that shall manifest all things, that is the trumpet of manifestation. As Christ saith, Blow not a trumpet before thine almes, doe not manifest it.
it is that that shall manifest all things, that is the trumpet of manifestation. As christ Says, Blow not a trumpet before thine alms, do not manifest it.
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for this trumpet shall bee the fulfilling of all the Gospel. When the Lord shall gather by the last trump, those whom he hath raised before, by the trumpet of his doctrine; by the holy trumpet of the Scriptures; by preaching of the Word, by the Sacraments; them that hee hath rowzed by baptisme, and by his gracious admonitions in this world, he shall then bring upon them another sound, which shall tend to the like effect, to the same purpose, to put them into glory, which his voice had raised before unto the holy warre, against the devill, and the flesh, and the world, in this life.
for this trumpet shall be the fulfilling of all the Gospel. When the Lord shall gather by the last trump, those whom he hath raised before, by the trumpet of his Doctrine; by the holy trumpet of the Scriptures; by preaching of the Word, by the Sacraments; them that he hath roused by Baptism, and by his gracious admonitions in this world, he shall then bring upon them Another found, which shall tend to the like Effect, to the same purpose, to put them into glory, which his voice had raised before unto the holy war, against the Devil, and the Flesh, and the world, in this life.
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So that this trumpet that wee here speake of, is the miracle of all miracles: it concludes all that was before it, it comprehends all perfection that may be imagined.
So that this trumpet that we Here speak of, is the miracle of all Miracles: it concludes all that was before it, it comprehends all perfection that may be imagined.
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It shall bee a voice so full of majesty, as that all the world shall be taken with amazement, and astonishment: the best children of God shall not bee without feare, saith St. Cyprian, at that day.
It shall be a voice so full of majesty, as that all the world shall be taken with amazement, and astonishment: the best children of God shall not be without Fear, Says Saint Cyprian, At that day.
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For although we should bee so prepared for it, as that we should lift up our heads because our salvation drawes nigh, yet saith hee, I would see any Saint of God, that dares looke there, with a confident countenance.
For although we should be so prepared for it, as that we should lift up our Heads Because our salvation draws High, yet Says he, I would see any Faint of God, that dares look there, with a confident countenance.
and mingled together, a filiall feare shall possesse men, in the hearing of the silver trumpet. It must needs therefore, be full of majesty, and terror. As St. Austin saith, You know, brethren, that a trumpet hath not so much delight in it,
and mingled together, a filial Fear shall possess men, in the hearing of the silver trumpet. It must needs Therefore, be full of majesty, and terror. As Saint Austin Says, You know, brothers, that a trumpet hath not so much delight in it,
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So shall be the voice of this great and mighty thunder, which God shall give, that it shall sound in the manner of this musicall instrument: of this speciall instrument, that gave the Law, and that set forth the Prophesies; and that was used at the solemne feasts. It shall be full of majesty, and full of comfort, and joy; and yet it shall bee with feare, and terrour to the best of them that shall heare it.
So shall be the voice of this great and mighty thunder, which God shall give, that it shall found in the manner of this musical Instrument: of this special Instrument, that gave the Law, and that Set forth the prophecies; and that was used At the solemn feasts. It shall be full of majesty, and full of Comfort, and joy; and yet it shall be with Fear, and terror to the best of them that shall hear it.
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to feare him in love, and to love him in feare: to yeeld unto him all submission, and reverence, that they may bee reconciled, and made one in those contrary passions, feare, and love; which is a sweet union, and reconcilement in the contemplation of one, and the selfe same God.
to Fear him in love, and to love him in Fear: to yield unto him all submission, and Reverence, that they may be reconciled, and made one in those contrary passion, Fear, and love; which is a sweet Union, and reconcilement in the contemplation of one, and the self same God.
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To conclude therefore, this point, concerning this trumpet, and what it is, One saith, That the trumpet, is properly a priestly instrument; a holy instrument, for holy purposes.
To conclude Therefore, this point, Concerning this trumpet, and what it is, One Says, That the trumpet, is properly a priestly Instrument; a holy Instrument, for holy Purposes.
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But hee spake this above his clement. St. Chrysostome saith, The presence of the Lord Iesus Christ, is this trumpet; this silver trumpet, which shall passe through the world.
But he spoke this above his clement. Saint Chrysostom Says, The presence of the Lord Iesus christ, is this trumpet; this silver trumpet, which shall pass through the world.
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And St. Augustin in his Epistle to Honorius, saith he, In the name of a trumpet, the Lord would have us to understand some most evident, and rare thing.
And Saint Augustin in his Epistle to Honorius, Says he, In the name of a trumpet, the Lord would have us to understand Some most evident, and rare thing.
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and noble men, when they come to a Towne, have it divulged, and manifested before they come, by the sound of a trumpet. So this same sound of this trumpet, here spoken of, is nothing else,
and noble men, when they come to a Town, have it divulged, and manifested before they come, by the found of a trumpet. So this same found of this trumpet, Here spoken of, is nothing Else,
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But the trumpet at the comming of Christ, it shall not be in pagina, but in praesentia: In the presence of the Sonne, with the voice of the Sonne himselfe.
But the trumpet At the coming of christ, it shall not be in pagina, but in Presence: In the presence of the Son, with the voice of the Son himself.
Thus the Fathers seeme to incline to that opinion, that the voice of the trumpet shall be metaphoricall: that it is an allusi•n and a figurative speech.
Thus the Father's seem to incline to that opinion, that the voice of the trumpet shall be metaphorical: that it is an allusi•n and a figurative speech.
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unto the tribunall seat of judgement. The best, therefore, that we can say and conclude of it, is this, (according as wee see but in part, we understand but in part, in a darke riddle, while wee live in this world, the Lord shall then create a voice in the aire,
unto the tribunal seat of judgement. The best, Therefore, that we can say and conclude of it, is this, (according as we see but in part, we understand but in part, in a dark riddle, while we live in this world, the Lord shall then create a voice in the air,
It is a damnable thing, for a man to enquire into that, which God hath not reveiled. Some of the Fathers have been inching and questioning about this point, who it shall be? but it is certain, it shall be the voice of an Arch-angell. Although the voice be properly the voice of the Son of God, yet it is not meet, that the voice should come from him: it is not meet, that the voice should be the immediate voice of the Sonne of God, that should blow in the aire;
It is a damnable thing, for a man to inquire into that, which God hath not revealed. some of the Father's have been inching and questioning about this point, who it shall be? but it is certain, it shall be the voice of an Archangel. Although the voice be properly the voice of the Son of God, yet it is not meet, that the voice should come from him: it is not meet, that the voice should be the immediate voice of the Son of God, that should blow in the air;
but as the voice of a Cryer or Herald, when the King comes to a place, is said to be the voice of the King, because he cryes and proclaimes not his owne matters,
but as the voice of a Crier or Herald, when the King comes to a place, is said to be the voice of the King, Because he cries and proclaims not his own matters,
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but the Kings: So the Angell that shall be imployed in this businesse, he is said to utter the voice of God, and the voice of Christ; from whom that which he utters, receives all the efficacy and power. And though it be the voice of an Angell, and by the ministery of an Angell, yet it shall be by the ordinance,
but the Kings: So the Angel that shall be employed in this business, he is said to utter the voice of God, and the voice of christ; from whom that which he utters, receives all the efficacy and power. And though it be the voice of an Angel, and by the Ministry of an Angel, yet it shall be by the Ordinance,
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But I rather incline to the other, that it shall be Gabriell the Arch-angell: who was hee onely that brought the newes of Christs first comming, in Luke 1. As hee was used by God, to bring tidings of Christs Incarnation, that he should be borne of a virgin, in his first comming: so it is probable, that he shall be imployed by the same Majesty againe, to bring newes of the last comming of the Lord, when hee shall come to judgement. Concerning these things, I will not be too inquisitive;
But I rather incline to the other, that it shall be Gabriel the Archangel: who was he only that brought the news of Christ First coming, in Lycia 1. As he was used by God, to bring tidings of Christ Incarnation, that he should be born of a Virgae, in his First coming: so it is probable, that he shall be employed by the same Majesty again, to bring news of the last coming of the Lord, when he shall come to judgement. Concerning these things, I will not be too inquisitive;
I come now to the next thing, Why is it called the last trump? for if hee call it the last trump, it hath reference to some others that were before it. And so it is true:
I come now to the next thing, Why is it called the last trump? for if he call it the last trump, it hath Referente to Some Others that were before it. And so it is true:
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and presently there came vialls of wrath upon the world, presently upon the sound of those trumpets. So St. Paul tells us, that there shall come trumpets betweene the time that he wrote and spake these things;
and presently there Come vials of wrath upon the world, presently upon the found of those trumpets. So Saint Paul tells us, that there shall come trumpets between the time that he wrote and spoke these things;
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Certainly this is a rare shrill trumpet, which should be wisely, by the cautelous and diligent hearing of every christian souldier observed, to prepare them for the battaile, to prepare them for the day of the Lord, because it cannot be long, before the last trump blow.
Certainly this is a rare shrill trumpet, which should be wisely, by the cautelous and diligent hearing of every christian soldier observed, to prepare them for the battle, to prepare them for the day of the Lord, Because it cannot be long, before the last trump blow.
For as St. Austin saith well, the Trumpet useth not to sound at midnight, but in the morning, and at the evening: so (saith he) the Lords trumpet sounded in the morning, when he gave the law, at the promulgation of the law, at the building of the Tabernacle, at the dedication of the Temple, it sounded in the morning of the world.
For as Saint Austin Says well, the Trumpet uses not to found At midnight, but in the morning, and At the evening: so (Says he) the lords trumpet sounded in the morning, when he gave the law, At the Promulgation of the law, At the building of the Tabernacle, At the dedication of the Temple, it sounded in the morning of the world.
the Lord sends us newes by his word, he sends us newes by his Sacraments, by his punishments and afflictions, by his blessings and fatherly preservations. The world is full of his gracious trumpets, which are ever sounding, either to make us better,
the Lord sends us news by his word, he sends us news by his Sacraments, by his punishments and afflictions, by his blessings and fatherly preservations. The world is full of his gracious trumpets, which Are ever sounding, either to make us better,
This is called the last trump, because that after the trumpet hath blowne, there shall be no more change, in the dealings and affaires betweene heaven and earth.
This is called the last trump, Because that After the trumpet hath blown, there shall be no more change, in the dealings and affairs between heaven and earth.
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I come therefore to the next thing, what the trumpet shall sound? For if the voice shall be sensible, then it must needs have some signification, and must utter something, that men must understand.
I come Therefore to the next thing, what the trumpet shall found? For if the voice shall be sensible, then it must needs have Some signification, and must utter something, that men must understand.
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if I goe to my study, if I walke, if I eate, or drinke, if I lie downe to sleepe, whatsoever I encline my selfe to, me thinks I ever heare in my eares, the voice of the trumpet sounding, Arise yee dead and come to judgement.
if I go to my study, if I walk, if I eat, or drink, if I lie down to sleep, whatsoever I incline my self to, me thinks I ever hear in my ears, the voice of the trumpet sounding, Arise ye dead and come to judgement.
But the holy Father may seeme to speake, rather out of a high straine of fervent zeale by allusion, than of any certainty that the trumpet shall so sound.
But the holy Father may seem to speak, rather out of a high strain of fervent zeal by allusion, than of any certainty that the trumpet shall so found.
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This indeed is more agreeable to the Scriptures. Iohn Baptist that prepared the way before Christ, he was a type and figure of the Angell Gabriel, that shall found the trumpet to prepare the way of the Lord:
This indeed is more agreeable to the Scriptures. John Baptist that prepared the Way before christ, he was a type and figure of the Angel Gabriel, that shall found the trumpet to prepare the Way of the Lord:
Howbeit wee honour the invention of the holy Fathers, because they tend something to the rectifying of manners, and for the stirring up of mens affections for this purpose.
Howbeit we honour the invention of the holy Father's, Because they tend something to the rectifying of manners, and for the stirring up of men's affections for this purpose.
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For they worke death and destruction when they blow, and sound to the warres: but this trumpet of God shall sound to life and immortality. But this shall not be in the power of the instrument, but it shall have this force by the power of God, and from the power of Christ, unto whom God hath given all judgement and power, to raise and to change the quick and the dead.
For they work death and destruction when they blow, and found to the wars: but this trumpet of God shall found to life and immortality. But this shall not be in the power of the Instrument, but it shall have this force by the power of God, and from the power of christ, unto whom God hath given all judgement and power, to raise and to change the quick and the dead.
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Some think it is onely meant of the Saints, because all this discourse of the Resurrection, as Beza and some other Divines observe, is restrained to the Saints. But the former part of the Apostles discourse, is more large:
some think it is only meant of the Saints, Because all this discourse of the Resurrection, as Beza and Some other Divines observe, is restrained to the Saints. But the former part of the Apostles discourse, is more large:
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Saith St. Austin, they shall be in the fulnesse of perfection, of the parts, and members; they shall all rise incorruptible; they shall have bodies that shall never be obnoxious to corruption and destruction,
Says Saint Austin, they shall be in the fullness of perfection, of the parts, and members; they shall all rise incorruptible; they shall have bodies that shall never be obnoxious to corruption and destruction,
that is all the reason why God raiseth them uncorruptible, that they may be able to indure the corrupting causes. For those causes that seeme to corrupt any thing in the world,
that is all the reason why God Raiseth them uncorruptible, that they may be able to endure the corrupting Causes. For those Causes that seem to corrupt any thing in the world,
Therefore saith St. Austin, though they shall be raised incorruptible, yet after a sort, they shall be corrupted by the paine and torment which they shall indure.
Therefore Says Saint Austin, though they shall be raised incorruptible, yet After a sort, they shall be corrupted by the pain and torment which they shall endure.
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Let us labour therefore, and desire of God Almighty, to worke our incorruption, to be not an incorruption to misery, but to glorie: and that he would so worke us to himselfe,
Let us labour Therefore, and desire of God Almighty, to work our incorruption, to be not an incorruption to misery, but to glory: and that he would so work us to himself,
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as that wee may be in a continuall fruition and possession of his sweet and gracious presence, not to be molested and tormenled with the absence of God, with the losse of heaven, and the joyes thereof, which the damned spirits thinke,
as that we may be in a continual fruition and possession of his sweet and gracious presence, not to be molested and tormenled with the absence of God, with the loss of heaven, and the Joys thereof, which the damned spirits think,
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That is, wee, all those that belong unto Christ. Where we may observe, the Apostle still useth the wee: although the Apostle himselfe were not changed, but after the manner of the common change, by death. But the Apostle doth this, partly,
That is, we, all those that belong unto christ. Where we may observe, the Apostle still uses the we: although the Apostle himself were not changed, but After the manner of the Common change, by death. But the Apostle does this, partly,
as I told you the last time, because of the common communion of the Church of God: whereas every man may say wee: every man may take his neighbour with him:
as I told you the last time, Because of the Common communion of the Church of God: whereas every man may say we: every man may take his neighbour with him:
He thought that the time, and the day wherein hee wrote this, wherein he spake this, he thought that might have beene the last day, and therefore that hee might have beene one of the number; and therefore hee saith wee.
He Thought that the time, and the day wherein he wrote this, wherein he spoke this, he Thought that might have been the last day, and Therefore that he might have been one of the number; and Therefore he Says we.
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but it is true also of the Reprobate. After that manner of change wee speake of, they shall be changed from a state mutable, to immutability: that which they are when they rise, they are for ever.
but it is true also of the Reprobate. After that manner of change we speak of, they shall be changed from a state mutable, to immutability: that which they Are when they rise, they Are for ever.
They are not so now, for they follow the change of nature; they are subject to mutability, and variety; seaven years make a great alteration in a mans life;
They Are not so now, for they follow the change of nature; they Are Subject to mutability, and variety; seaven Years make a great alteration in a men life;
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But the Lord shall then raise them to a setled state, to a state of incorruption; and whether they have glory, or whether they have misery, it shall be without change, it shall be in a kind of eternity, as the Lord himselfe is eternall.
But the Lord shall then raise them to a settled state, to a state of incorruption; and whither they have glory, or whither they have misery, it shall be without change, it shall be in a kind of eternity, as the Lord himself is Eternal.
IN these words the Apostle renders a Reason of that former change & mutation, which shall befall the Saints of God. For this whole doctrine of the Resurrection, it must be so expounded of the Saints especially:
IN these words the Apostle renders a Reason of that former change & mutation, which shall befall the Saints of God. For this Whole Doctrine of the Resurrection, it must be so expounded of the Saints especially:
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howbeit it may be also further extended, even to the wicked and the reprobates. For they shall have a kinde of change; as being made from mortall, immortall; and from corrupt, to be incorrupt: although it shall be for their punishment, and for their greater ignominie; yet it shall be true immortality, and a true incorruption that they shall receive;
howbeit it may be also further extended, even to the wicked and the Reprobates. For they shall have a kind of change; as being made from Mortal, immortal; and from corrupt, to be incorrupt: although it shall be for their punishment, and for their greater ignominy; yet it shall be true immortality, and a true incorruption that they shall receive;
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therefore, as it is said before, be all changed: and they must be changed presently upon the sound of the trumpet, by the power of Almighty God: of which things, I will now make no repetition.
Therefore, as it is said before, be all changed: and they must be changed presently upon the found of the trumpet, by the power of Almighty God: of which things, I will now make no repetition.
Now because it might be questioned, what need wee be changed? wee desire rather to goe to God. In this body, we desire super-vestiri, to be over-clad rather with the glory of the Almighty, then to be naked, and to be stripped of this flesh, that we have here.
Now Because it might be questioned, what need we be changed? we desire rather to go to God. In this body, we desire supervestiri, to be over-clad rather with the glory of the Almighty, then to be naked, and to be stripped of this Flesh, that we have Here.
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by reason of the corruption that is in it, by reason of the tainture of sinne, it is subject to change, and mutability. For it is impossible, till it be reformed, till it be cast into the earth, and mouldered to dust;
by reason of the corruption that is in it, by reason of the tainture of sin, it is Subject to change, and mutability. For it is impossible, till it be reformed, till it be cast into the earth, and mouldered to dust;
He tells them that it shall be, and whensoever it shall come to passe (as certainly it must be fulfilled) then shall also be fulfilled that glorious saying in the Scriptures, (wherewith he confirmes himselfe and his authority, and is not content to speake,
He tells them that it shall be, and whensoever it shall come to pass (as Certainly it must be fulfilled) then shall also be fulfilled that glorious saying in the Scriptures, (wherewith he confirms himself and his Authority, and is not content to speak,
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as an Apostle onely, out of his owne Apostolicall power, which he had received from Christ: but hee also fetcheth, some ground and help besides his testimony, from the Prophets that were before him) then, saith hee, shall be fulfilled that happy word, that glorious word, spoken of by Isay as the most,
as an Apostle only, out of his own Apostolical power, which he had received from christ: but he also Fetches, Some ground and help beside his testimony, from the prophets that were before him) then, Says he, shall be fulfilled that happy word, that glorious word, spoken of by Saiah as the most,
And the word is this, Death is swallowed up into victory, that there is nothing left now in the tents of Christs holy Church, but the voyce of triumphs and trophees over death:
And the word is this, Death is swallowed up into victory, that there is nothing left now in the tents of Christ holy Church, but the voice of Triumphos and trophies over death:
hee shall see nothing but victory, and conquest, and glory, and life, and righteousnesse, and holinesse; in stead of this wickednesse, and misery, and distemper, and accidents whereto we are subject in this life. Then shall be fulfilled.
he shall see nothing but victory, and conquest, and glory, and life, and righteousness, and holiness; in stead of this wickedness, and misery, and distemper, and accidents whereto we Are Subject in this life. Then shall be fulfilled.
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So he notes unto us the goodly, and glorious time, in which the Saints shall have their full consummation and blisse. Then; then it shall be fulfilled, which is now prophesied, and promised: It shall be made up then, which is now but expected:
So he notes unto us the goodly, and glorious time, in which the Saints shall have their full consummation and bliss. Then; then it shall be fulfilled, which is now prophesied, and promised: It shall be made up then, which is now but expected:
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Now it is in the first fruits, then it shall be in the whole Harvest: then it shall be made good to the whole Church, which is now only performed to the head of the Church: that Death is swallowed up into victory.
Now it is in the First fruits, then it shall be in the Whole Harvest: then it shall be made good to the Whole Church, which is now only performed to the head of the Church: that Death is swallowed up into victory.
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Thirdly, the efficient cause, who swallowes it, and what it is that swallowes Death? that must needs be understood the death of the Sonne of God: the death of Christ swallowes up the death of men, into an absolute victory.
Thirdly, the efficient cause, who Swallows it, and what it is that Swallows Death? that must needs be understood the death of the Son of God: the death of christ Swallows up the death of men, into an absolute victory.
we have it, onely in the first fruits: we have it in some part, we have it in the head: then, we shall have it in all the members. We have it in some few, that were raised with Christ to be witnesses of his Resurrection, and they are pawnes for all the rest.
we have it, only in the First fruits: we have it in Some part, we have it in the head: then, we shall have it in all the members. We have it in Some few, that were raised with christ to be Witnesses of his Resurrection, and they Are pawns for all the rest.
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Therefore those that understand these things of the Resurrection of the spirit; of the Resurrection of the soule, from vice to newnesse of life; they are extremely mistaken:
Therefore those that understand these things of the Resurrection of the Spirit; of the Resurrection of the soul, from vice to newness of life; they Are extremely mistaken:
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this Idem numero; not another body in stead of this; but this, which is now so corrupt. The body shall remaine the same, although the accidents, and qualities, shall be rare, and glorious, which shall accrew unto it:
this Idem numero; not Another body in stead of this; but this, which is now so corrupt. The body shall remain the same, although the accidents, and qualities, shall be rare, and glorious, which shall accrue unto it:
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but hee notes in us two certaine infirmities, which the Lord shall stay, and stanch at that day, by that glorious vesture and garment of incorruption and immortality, which he shall put upon us.
but he notes in us two certain infirmities, which the Lord shall stay, and staunch At that day, by that glorious vesture and garment of incorruption and immortality, which he shall put upon us.
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You understand that in all things that are made, there are two great principles: the matter, and the forme, besides the privation. The matter is so infinitly capable, and desirous of new formes, that it cannot endure long to stay in one state;
You understand that in all things that Are made, there Are two great principles: the matter, and the Form, beside the privation. The matter is so infinitely capable, and desirous of new forms, that it cannot endure long to stay in one state;
yet notwithstanding it shewes the variety, and disposition of the matter, which is still capable, and hath an appetite after a new forme; and desires to be changed.
yet notwithstanding it shows the variety, and disposition of the matter, which is still capable, and hath an appetite After a new Form; and Desires to be changed.
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The seed would not continue so a seed; but when it is cast into the ground, it comes to sprout and to spring; and from thence it comes to be a little tree, and so a greater: and then it comes to grow backward, it comes downe againe,
The seed would not continue so a seed; but when it is cast into the ground, it comes to sprout and to spring; and from thence it comes to be a little tree, and so a greater: and then it comes to grow backward, it comes down again,
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and comes to be a dead thing. We see it in our selves. First, there is the matter of our nature; then wee doe not so continue, but it becomes an embrio, then it comes from that forme, to be a childe; and when it is weary of that, it comes higher.
and comes to be a dead thing. We see it in our selves. First, there is the matter of our nature; then we do not so continue, but it becomes an Embryo, then it comes from that Form, to be a child; and when it is weary of that, it comes higher.
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So God brings things to perfection, and then back againe to imperfection. I speake onely of the variety in the materiall cause: which as the Philosopher speaks, is the devourer of formes: it is ever desiring a new forme to be set upon it.
So God brings things to perfection, and then back again to imperfection. I speak only of the variety in the material cause: which as the Philosopher speaks, is the devourer of forms: it is ever desiring a new Form to be Set upon it.
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So God teacheth us by this, that the very appetite of the matter, shall carrie us to the certainty of a new forme; which shal be set upon us in that blessed day:
So God Teaches us by this, that the very appetite of the matter, shall carry us to the certainty of a new Form; which shall be Set upon us in that blessed day:
Here, nature never stayes, nor is never content with any forme: but wee come from our prime matter, to childhood; from childhood wee passe along to youth; and youth sends us to middle age; middle age brings us to dotage; and dotage sends us to our graves. And there wee cease not neither:
Here, nature never stays, nor is never content with any Form: but we come from our prime matter, to childhood; from childhood we pass along to youth; and youth sends us to middle age; middle age brings us to dotage; and dotage sends us to our graves. And there we cease not neither:
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the goodliest temper; the stateliest comely body; the best and freshest countenance; the best brued bloud, and the sweetest colour: these which are the materialls of man, it brings them all at length to a handfull of dust;
the Goodliest temper; the Stateliest comely body; the best and Freshest countenance; the best brued blood, and the Sweetest colour: these which Are the materials of man, it brings them all At length to a handful of dust;
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that a man would think that now the matter had quite lost its forme, and that it should never desire a further forme. For it is mortalized, it is brought to nothing, it is brought to stench, and corruption: and it seemes to be drowned there,
that a man would think that now the matter had quite lost its Form, and that it should never desire a further Form. For it is mortalized, it is brought to nothing, it is brought to stench, and corruption: and it seems to be drowned there,
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for the matter works still to the God of nature; and desires of him a new forme, to give it a new garment. And the Apostle saith, that God shall heare that matter, and hee shall regard the cries of it,
for the matter works still to the God of nature; and Desires of him a new Form, to give it a new garment. And the Apostle Says, that God shall hear that matter, and he shall regard the cries of it,
A sweet and blessed metaphor is this word put on. It must be put on, in stead of the ragges wee put off: for mortality and corruption stick close to us, not as a close-bodied garment sticks to the body;
A sweet and blessed metaphor is this word put on. It must be put on, in stead of the rags we put off: for mortality and corruption stick close to us, not as a close-bodied garment sticks to the body;
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even the vestment of incorruption and immortality shall succeed in the place of this. So that from hence we see the truth of the former doctrine again.
even the vestment of incorruption and immortality shall succeed in the place of this. So that from hence we see the truth of the former Doctrine again.
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the same in incorruption, that they were in corruption: the same body that it was when it was mortall; the same shall it be when it is immortall, the same in substance, but not the same in glory and quality. For as Tertullian saith, the Apostle disputes of the glory of the bodies,
the same in incorruption, that they were in corruption: the same body that it was when it was Mortal; the same shall it be when it is immortal, the same in substance, but not the same in glory and quality. For as Tertullian Says, the Apostle disputes of the glory of the bodies,
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Therefore as a man that is of any state, and account in this world, he hath divers suites of cloathes; but he hath but one body: so it is true in this case, that the Lord upon one,
Therefore as a man that is of any state, and account in this world, he hath diverse suits of clothes; but he hath but one body: so it is true in this case, that the Lord upon one,
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The garment of beauty, the garment of eternity, the garment of strength, of wisedome, of all kinde of excellencies, both of body and soule. The Lord shall sit them then with many changes of apparell; but still it shall be one, and the selfe same body. For this mortall must put on the glorious garment of immortality: and this corruptible, must put on incorruption. So the Fathers in the Greeke Church taught their men and women in the Church to say, I beleeve the resurrection of This flesh.
The garment of beauty, the garment of eternity, the garment of strength, of Wisdom, of all kind of excellencies, both of body and soul. The Lord shall fit them then with many changes of apparel; but still it shall be one, and the self same body. For this Mortal must put on the glorious garment of immortality: and this corruptible, must put on incorruption. So the Father's in the Greek Church taught their men and women in the Church to say, I believe the resurrection of This Flesh.
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and said, I beleeve the resurrection of This flesh; punctually pointing at themselves, because the Apostle saith, This corruptible must put on incorruption;
and said, I believe the resurrection of This Flesh; punctually pointing At themselves, Because the Apostle Says, This corruptible must put on incorruption;
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as that it shall not possibly be made better ▪ and they shall be so singular, that it is impossible they should be made worse, or decline. For hee shall set them in the highest pitch of perfection; in the top of excellencie: that they shall receive neither majus nor minus; neither more nor lesse, neither better nor worse; they shall have no kinde of change. This is that glorious apparell, that God puts on. The Lord is King, hee hath put on his glorious apparell, hee hath girded himselfe with strength and majestie.
as that it shall not possibly be made better ▪ and they shall be so singular, that it is impossible they should be made Worse, or decline. For he shall Set them in the highest pitch of perfection; in the top of excellency: that they shall receive neither Majus nor minus; neither more nor less, neither better nor Worse; they shall have no kind of change. This is that glorious apparel, that God puts on. The Lord is King, he hath put on his glorious apparel, he hath girded himself with strength and majesty.
This is that apparell which the Apostle S. Iames speaks of, when he saith That the Lord is without any change, or shadow of changing. This garment which God hath put upon himselfe from all eternity, hee will vouchsafe in a degree, and measure, to his Saints in time:
This is that apparel which the Apostle S. James speaks of, when he Says That the Lord is without any change, or shadow of changing. This garment which God hath put upon himself from all eternity, he will vouchsafe in a degree, and measure, to his Saints in time:
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There is no medling for a sound man, to come to them that are in the Pest-house; nor there is no conversing for a man that is well in his wits, with them that are in Bedlam: there is no mingling of Sheepe and Goats together;
There is no meddling for a found man, to come to them that Are in the Pesthouse; nor there is no conversing for a man that is well in his wits, with them that Are in Bedlam: there is no mingling of Sheep and Goats together;
there is no blending of light and darknesse, of Christ and Beliall; there can be no communion and fellowship betweene corruption and incorruption. It is impossible that the corrupt body of man should be able to entertaine,
there is no blending of Light and darkness, of christ and Belial; there can be no communion and fellowship between corruption and incorruption. It is impossible that the corrupt body of man should be able to entertain,
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So it is true and certaine, this weake vessell cannot endure heaven, this corrupt body cannot abide incorruption: no more than Gunpowder can endure the approach of fire, for it will be swallowed up of it.
So it is true and certain, this weak vessel cannot endure heaven, this corrupt body cannot abide incorruption: no more than Gunpowder can endure the approach of fire, for it will be swallowed up of it.
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but seeing that God hath appointed, that a body and a soule shall alway make a man; we cannot say therefore, that the body is a man, or that the soule is a man, but onely by way of eminencie. But we must needs take the soule,
but seeing that God hath appointed, that a body and a soul shall always make a man; we cannot say Therefore, that the body is a man, or that the soul is a man, but only by Way of eminency. But we must needs take the soul,
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It is blessed as much intensively, but not extensively: not in respect of the societie & company with the body, & with the glory, and beauty, and that joy of the holy Ghost, which shall be extended every where,
It is blessed as much intensively, but not extensively: not in respect of the society & company with the body, & with the glory, and beauty, and that joy of the holy Ghost, which shall be extended every where,
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the sword is out of his scabbard now, the Lord hath drawne them assunder, notwithstanding they are both in ••e hand of God. But then the Lord will again return the sword into his scabbard, when he hath clensed & pollished it, that it shal never afterward be seperated.
the sword is out of his scabbard now, the Lord hath drawn them asunder, notwithstanding they Are both in ••e hand of God. But then the Lord will again return the sword into his scabbard, when he hath cleansed & polished it, that it shall never afterwards be separated.
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For the soule by the hand of God, is made uncorruptible and immortall; but the body is made both corruptible and mortall: therefore that the one may fit the other, the Lord must make it by a strange & wondrous change, he must make this corruption put on incorruption; that is, he shall so mold the body, by lying in the earth, that he shall make it by the power of his hand, hee shall make it capable of that great incorruption which hee shall give it;
For the soul by the hand of God, is made uncorruptible and immortal; but the body is made both corruptible and Mortal: Therefore that the one may fit the other, the Lord must make it by a strange & wondrous change, he must make this corruption put on incorruption; that is, he shall so mould the body, by lying in the earth, that he shall make it by the power of his hand, he shall make it capable of that great incorruption which he shall give it;
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this body which hath suffered death; this body which hath endured the flame, and persecution; this body which hath suffered hunger, and thirst, and nakednesse; this body that hath suffered infamy, and ignominy, reviling, and opprobries, as the Lord Iesus did for our sakes;
this body which hath suffered death; this body which hath endured the flame, and persecution; this body which hath suffered hunger, and thirst, and nakedness; this body that hath suffered infamy, and ignominy, reviling, and opprobries, as the Lord Iesus did for our sakes;
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this body which hath bin in martyrdom, (so ignominious to the sight of the world, though it have beene noble in the sight of God ) this body that hath born all the brunt, and toyl, & labour in affliction: this body must be glorified againe,
this body which hath been in martyrdom, (so ignominious to the sighed of the world, though it have been noble in the sighed of God) this body that hath born all the brunt, and toil, & labour in affliction: this body must be glorified again,
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Christ is our head, he is our Master: & he could not come to immortality, but first he died; he was mortall, before he was immortall: and though he were not corruptible, although there was no change in his body, to corruption; yet he was mortall: there was a change in the colour, there was a change in his strength and life:
christ is our head, he is our Master: & he could not come to immortality, but First he died; he was Mortal, before he was immortal: and though he were not corruptible, although there was no change in his body, to corruption; yet he was Mortal: there was a change in the colour, there was a change in his strength and life:
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these things were in him, for hee was dead; & these things cannot consist, but in him that is dead. So much as he was corruptible, hee had it for our sakes;
these things were in him, for he was dead; & these things cannot consist, but in him that is dead. So much as he was corruptible, he had it for our sakes;
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we must die, to live; first we must be in our graves, in stinke and filthinesse, that wee may be raised to beauty, and strength, and perfection, according to the glorious promise which God hath made in Christ.
we must die, to live; First we must be in our graves, in stink and filthiness, that we may be raised to beauty, and strength, and perfection, according to the glorious promise which God hath made in christ.
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when this blessed garment is once fitted, when this vestment shall be once applyed unto these bodies, as never to be put off again, Then shall be fulfilled this saying.
when this blessed garment is once fitted, when this vestment shall be once applied unto these bodies, as never to be put off again, Then shall be fulfilled this saying.
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This garment of incorruption and immortality, that is, this garment of glory and beauty, wherein God shall invest his Saints, it shall not be like these garments of ours, that are put upon our outsides, which cover onely our outward parts.
This garment of incorruption and immortality, that is, this garment of glory and beauty, wherein God shall invest his Saints, it shall not be like these garments of ours, that Are put upon our outsides, which cover only our outward parts.
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And after this kind shall this garment be put on; not as our cloathes which we put on and off: not as our garments, which keepe us warme in our outward parts, and never touch our inward.
And After this kind shall this garment be put on; not as our clothes which we put on and off: not as our garments, which keep us warm in our outward parts, and never touch our inward.
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but it shall be immortall. There is no part, but it shall be garnished and adorned with this rare and singular quality, which shall run through the whole man, and shall possesse him wholly;
but it shall be immortal. There is no part, but it shall be garnished and adorned with this rare and singular quality, which shall run through the Whole man, and shall possess him wholly;
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But the Saints of God shall not put on the cloathes of incorruption, as a man that goes to the bath; but they shall put it on, as God hath put on eternity: they shall put it on, as the sun hath put on his light, never to be darke.
But the Saints of God shall not put on the clothes of incorruption, as a man that Goes to the bath; but they shall put it on, as God hath put on eternity: they shall put it on, as the sun hath put on his Light, never to be dark.
The Saints shall have a garment, like the coat, and habite of the lillies; of which our Saviour saith, that Solomon in all his royalty, was not cloathed like one of them:
The Saints shall have a garment, like the coat, and habit of the lilies; of which our Saviour Says, that Solomon in all his royalty, was not clothed like one of them:
their garments shall be so fit, and so durable, and so sweet, and so naturall; without any price, without any cost. The Lord shall then, fit the garment to the party.
their garments shall be so fit, and so durable, and so sweet, and so natural; without any price, without any cost. The Lord shall then, fit the garment to the party.
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and proportion, and compleatnesse, that in every part of mans body, there shall appeare this beauty, and this comelinesse: this glorious apprehension of these heavenly qualities, shall appeare in every part of man.
and proportion, and completeness, that in every part of men body, there shall appear this beauty, and this comeliness: this glorious apprehension of these heavenly qualities, shall appear in every part of man.
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when this is done, as it is certaine it shall bee done, (for wee have Gods word and promise for it, wee have the appetite of the matter, which still calls,
when this is done, as it is certain it shall be done, (for we have God's word and promise for it, we have the appetite of the matter, which still calls,
and cries to God for a forme: and we have the Lord ingaged by example, and president, and by the head, and first fruits, Christ Iesus, the head; when this is done) Then shall bee fulfilled, that which was spoken.
and cries to God for a Form: and we have the Lord engaged by Exampl, and president, and by the head, and First fruits, christ Iesus, the head; when this is done) Then shall be fulfilled, that which was spoken.
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but I speake them out of the writings of those men, that were illuminated by the same Spirit, from the writing of the holy Prophets. Then shall be fulfilled that which was spoken, or written. That word, that word of grace, that word of promise, that word which is able to make the dead revive: and the word is this, that Death is swallowed up into victory. Where observe; First, who wrote this.
but I speak them out of the writings of those men, that were illuminated by the same Spirit, from the writing of the holy prophets. Then shall be fulfilled that which was spoken, or written. That word, that word of grace, that word of promise, that word which is able to make the dead revive: and the word is this, that Death is swallowed up into victory. Where observe; First, who wrote this.
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some holding with the one, some with the other. Certainely it is in Isay, in the true intimation according to the word, Isay 25.8. where God promiseth the people a deliverance out of the Captivity of Babylon. He saith, God shall destroy death for ever, he hath swallowed up death for ever, or to victory, for NONLATINALPHABET netsahh may signifie both entrance into length of time, or else victory. Because victory properly respects the time, and that is true victory, which is not to be dashed nor daunted with any time: that is the most perfect victory, that is not daunted in any time. So in this respect, the word time, and victory is taken in the holy Tongue, for the same:
Some holding with the one, Some with the other. Certainly it is in Saiah, in the true intimation according to the word, Saiah 25.8. where God promises the people a deliverance out of the Captivity of Babylon. He Says, God shall destroy death for ever, he hath swallowed up death for ever, or to victory, for netsahh may signify both Entrance into length of time, or Else victory. Because victory properly respects the time, and that is true victory, which is not to be dashed nor daunted with any time: that is the most perfect victory, that is not daunted in any time. So in this respect, the word time, and victory is taken in the holy Tongue, for the same:
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So the Prophet Isays words I take to be the best and the fittest. The other in Hosea, is in Hos. 13.14. where the verse following after my Text, is repeated expresly;
So the Prophet Isays words I take to be the best and the Fittest. The other in Hosea, is in Hos. 13.14. where the verse following After my Text, is repeated expressly;
it is full of life, it brings men from temporall things, to the expectation of things eternall. The Lord speakes to them of a great feast that they should make,
it is full of life, it brings men from temporal things, to the expectation of things Eternal. The Lord speaks to them of a great feast that they should make,
The Apostle teacheth us therefore, what construction wee should make of the blessings of God in this life: to extend them in a high sense. They are never sweet, till then.
The Apostle Teaches us Therefore, what construction we should make of the blessings of God in this life: to extend them in a high sense. They Are never sweet, till then.
And the honours, and preferments, that wee have here, except they signifie to us those glorious and stately seates of glory hereafter, they are rather plagues, and punishments then blessings.
And the honours, and preferments, that we have Here, except they signify to us those glorious and stately seats of glory hereafter, they Are rather plagues, and punishments then blessings.
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By death there in the Prophet, is meant the generall Captivity: but the Apostle takes it for the death of the body. To victory is the terme, and manner, whereto it shall bee swallowed: But I should be too troublesome to enter upon them now. FINIS.
By death there in the Prophet, is meant the general Captivity: but the Apostle Takes it for the death of the body. To victory is the term, and manner, whereto it shall be swallowed: But I should be too troublesome to enter upon them now. FINIS.
WHat is so weak, and againe, what is so strong, as a Christian man? saith St. Ambrose. Hee is exceedingly weake, because hee is subject to any temptation: and incomparably strong, because hee can triumph over death it selfe, which is the triumpher over all mankind.
WHat is so weak, and again, what is so strong, as a Christian man? Says Saint Ambrose. He is exceedingly weak, Because he is Subject to any temptation: and incomparably strong, Because he can triumph over death it self, which is the triumpher over all mankind.
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For what can he feare, that is fearelesse of death? and what is able to insult over him, that can insult over that which is the last of all terribles; which is the dissolution of nature? Thus the Lord hath tempered in the same vessell, great infirmity, and great valour, that hee might shew his owne strength:
For what can he Fear, that is fearless of death? and what is able to insult over him, that can insult over that which is the last of all terribles; which is the dissolution of nature? Thus the Lord hath tempered in the same vessel, great infirmity, and great valour, that he might show his own strength:
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and saw him really crucified, and all the passages of his death, and passion. So now, he would bring the hearts and minds of the Corinthians, to such a kind of contemplation,
and saw him really Crucified, and all the passages of his death, and passion. So now, he would bring the hearts and minds of the Corinthians, to such a kind of contemplation,
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as to see the Lord God raising up the dead; and to see the dead putting on their new garments, their new coat of immortality, and incorruption. He represents all to the eye:
as to see the Lord God raising up the dead; and to see the dead putting on their new garments, their new coat of immortality, and incorruption. He represents all to the eye:
and when hee hath so done, hee brings in a kinde of insultation, a verse that they were wont to sing in victories, and triumphs. As in the triumph of David over Goliah; the women sang, Saul hath slaine his thousand, but David his ten thousand:
and when he hath so done, he brings in a kind of insultation, a verse that they were wont to sing in victories, and Triumphos. As in the triumph of David over Goliath; the women sang, Saul hath slain his thousand, but David his ten thousand:
Dost thou see (saith he) what a generous spirit is in the holy Apostle? how hee paints before the eyes of the people, this most noble and divine indowment;
Dost thou see (Says he) what a generous Spirit is in the holy Apostle? how he paints before the eyes of the people, this most noble and divine endowment;
this garment of incorruption, and immortality? and behold how he himselfe is rapt! And in that most heavenly and strange rapture, as a man inspired from heaven, he insults over death, lying under his feet;
this garment of incorruption, and immortality? and behold how he himself is rapt! And in that most heavenly and strange rapture, as a man inspired from heaven, he insults over death, lying under his feet;
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and treads upon the head of him that treads downe all things else, and cries over him, Oh death where is thy sting? oh hell where is thy victory? This is the song of the Church, and that song which the Saints of God desire with full contentment to sing;
and treads upon the head of him that treads down all things Else, and cries over him, O death where is thy sting? o hell where is thy victory? This is the song of the Church, and that song which the Saints of God desire with full contentment to sing;
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And fourthly, when this shall bee performed; Then, then when our bodies are changed, and this corruptible hath put on incorruption, and this mortall hath put on immortality;
And fourthly, when this shall be performed; Then, then when our bodies Are changed, and this corruptible hath put on incorruption, and this Mortal hath put on immortality;
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that is to take heart, and courage; for these things are written for consolation. A man that can take no comfort against death, shall never have any comfort any time of his life: if there were no joy in our death, there could bee none in our life. Therefore all this, is to renew the spirits of Gods children, and to make them undaunted, when that great,
that is to take heart, and courage; for these things Are written for consolation. A man that can take no Comfort against death, shall never have any Comfort any time of his life: if there were no joy in our death, there could be none in our life. Therefore all this, is to renew the spirits of God's children, and to make them undaunted, when that great,
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and common Adversary shall ceaze upon them. The Insultation is in the 55. verse, which is taken out of Hosea 13.14. Oh death where is thy sting? oh hell where is thy victory? Of these parts, briefly and in order: as it shall please God to give assistance.
and Common Adversary shall cease upon them. The Insultation is in the 55. verse, which is taken out of Hosea 13.14. O death where is thy sting? o hell where is thy victory? Of these parts, briefly and in order: as it shall please God to give assistance.
And first concerning the fulfilling of the Prophesie. The holy Apostle would raise up the Saints of God to applaud, and to take delight, and to gratulate one another, to see the fulfilling of Prophesies come to an end.
And First Concerning the fulfilling of the Prophesy. The holy Apostle would raise up the Saints of God to applaud, and to take delight, and to gratulate one Another, to see the fulfilling of prophecies come to an end.
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Now the Apostle brings to their minde, those sweet prophesies of former time: whereby he concludes the certainty of these things, which he now delivers to them.
Now the Apostle brings to their mind, those sweet prophecies of former time: whereby he concludes the certainty of these things, which he now delivers to them.
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they are drawne out of the treasures of God in former ages, by the holy Prophets, that spake in former times, what should come to passe in the fulnesse of time.
they Are drawn out of the treasures of God in former ages, by the holy prophets, that spoke in former times, what should come to pass in the fullness of time.
And as St. Pauls manner is, still, hee confirmes his doctrine by the precedent doctrine of the Prophets: so here in this, saith St. Chrysostome, speaking many infinite, incredible things;
And as Saint Paul's manner is, still, he confirms his Doctrine by the precedent Doctrine of the prophets: so Here in this, Says Saint Chrysostom, speaking many infinite, incredible things;
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It is a book-case, it is no new thing which he saith, but that which God had inspired before, into the holy Prophet Isay, and the Prophet Hosea, and divers others, concerning the same doctrine that he reveales unto them. Therefore, to conclude this point,
It is a bookcase, it is no new thing which he Says, but that which God had inspired before, into the holy Prophet Saiah, and the Prophet Hosea, and diverse Others, Concerning the same Doctrine that he reveals unto them. Therefore, to conclude this point,
and God is the same God of the Old Testament, and of the New, it is a great confirmation to us, to keepe us from doubting, and from many scruples, which Satan the enemy of mankind, suggests unto us.
and God is the same God of the Old Testament, and of the New, it is a great confirmation to us, to keep us from doubting, and from many scruples, which Satan the enemy of mankind, suggests unto us.
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Therefore the first part of the sentence, is taken out of Isay, the second part out of Hosea. That in Isay, is Isay, 25.8. you shall see there, the Lord makes a banquet to his Church: and the conclusion of that heavenly banquet is this, God shall destroy death for ever, hee shall swallow up death into victory, as it is here spoken.
Therefore the First part of the sentence, is taken out of Saiah, the second part out of Hosea. That in Saiah, is Saiah, 25.8. you shall see there, the Lord makes a banquet to his Church: and the conclusion of that heavenly banquet is this, God shall destroy death for ever, he shall swallow up death into victory, as it is Here spoken.
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His meaning and purpose is there, to speake of the deliverance from the captivity of Babylon: but because there is no use in these temporall blessings,
His meaning and purpose is there, to speak of the deliverance from the captivity of Babylon: but Because there is no use in these temporal blessings,
except wee referre them to spirituall, (for these outward things be but as earnests of greater graces, which God hath reposed for us in a better world) therefore the argument followes:
except we refer them to spiritual, (for these outward things be but as earnests of greater graces, which God hath reposed for us in a better world) Therefore the argument follows:
As the common Tenent of the Scriptures hold still, that from things present, wee may argue things to come; and from things temporall, wee may prove to our selves the assurance of things spirituall: So the deliverance out of the captivity of Babylon, did signifie to them,
As the Common Tenent of the Scriptures hold still, that from things present, we may argue things to come; and from things temporal, we may prove to our selves the assurance of things spiritual: So the deliverance out of the captivity of Babylon, did signify to them,
and was an assurance of the deliverance from hell; of the deliverance, from the bondage of destruction; of the deliverance, from the bondage of sin, and the bondage of death. Therefore the Apostle translates that, according to the meaning of the Prophet: which raiseth Gods people to understand, that they had greater enemies to encounter with,
and was an assurance of the deliverance from hell; of the deliverance, from the bondage of destruction; of the deliverance, from the bondage of since, and the bondage of death. Therefore the Apostle translates that, according to the meaning of the Prophet: which Raiseth God's people to understand, that they had greater enemies to encounter with,
For they must die, after that deliverance, and they had greater enemies then Babylon was, from whom they must desire to bee delivered; and whom they stood in feare of;
For they must die, After that deliverance, and they had greater enemies then Babylon was, from whom they must desire to be Delivered; and whom they stood in Fear of;
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which would draw a more dangerous consequence, then all their enemies else besides. For Babylon could but inthrall their bodies, and that but for a time:
which would draw a more dangerous consequence, then all their enemies Else beside. For Babylon could but enthral their bodies, and that but for a time:
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Therefore God saith, hee would destroy death, hee would destroy the death of the body, and the death of the soule: the first death, and the second death: and he would swallow both into victory. That is, the death of Christ should get the mastery of them, that they should never need to feare them afterward:
Therefore God Says, he would destroy death, he would destroy the death of the body, and the death of the soul: the First death, and the second death: and he would swallow both into victory. That is, the death of christ should get the mastery of them, that they should never need to Fear them afterwards:
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but they shall bee as though they had never beene, they shall be so obliterate. Now for the other place, Hosea 13.14. where the Prophet discourseth strangely, after a wondrous, and hidden manner.
but they shall be as though they had never been, they shall be so obliterate. Now for the other place, Hosea 13.14. where the Prophet discourseth strangely, After a wondrous, and hidden manner.
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for hee seems upon purpose to write in parables, and hard Enigmataes and riddles. Therefore hee concludes his Prophesie, He that hath wisedome shall understand this.
for he seems upon purpose to write in parables, and hard Enigmataes and riddles. Therefore he concludes his Prophesy, He that hath Wisdom shall understand this.
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For indeed, he that hath not wisedome, cannot possibly attaine the knowledge of it. But this that St. Paul saith, may be taken in divers kind of speeches:
For indeed, he that hath not Wisdom, cannot possibly attain the knowledge of it. But this that Saint Paul Says, may be taken in diverse kind of Speeches:
and therefore he would be death to them, and would not spare them, as wee see in the sequell of the Text. But I will not trouble you with these thornie discourses.
and Therefore he would be death to them, and would not spare them, as we see in the sequel of the Text. But I will not trouble you with these thorny discourses.
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Therefore I will resolve upon the authority of the Apostle, which followes the Septuagint, and reads it thus, not I will be thy death, but, Oh death, where is thy sting? oh grave, where is thy victory? according to the Septuagint. For St. Paul followes the Greek copie; the translation of the Septuagint, in all places almost where he citeth Scripture. Howbeit, to gather that cōclusion and proposition,
Therefore I will resolve upon the Authority of the Apostle, which follows the septuagint, and reads it thus, not I will be thy death, but, O death, where is thy sting? o grave, where is thy victory? according to the septuagint. For Saint Paul follows the Greek copy; the Translation of the septuagint, in all places almost where he citeth Scripture. Howbeit, to gather that conclusion and proposition,
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Out of this a man may gather, that a childe of God that keeps his wayes, shall be fed with the finest flowre of wheat, with the best delicates that can be.
Out of this a man may gather, that a child of God that keeps his ways, shall be fed with the Finest flower of wheat, with the best delicates that can be.
Out of this, where the promises of God are hindred by the malice of men, the Saints of God can gather matter of comfort and consolation. For they keepe the Covenant of the Lord, they repent them of their sinnes, they are wise when God strikes them,
Out of this, where the promises of God Are hindered by the malice of men, the Saints of God can gather matter of Comfort and consolation. For they keep the Covenant of the Lord, they Repent them of their Sins, they Are wise when God strikes them,
if hee would have delivered them, if they had repented; he will deliver me, which doe repent before him in sackcloth and ashes. Those good things which the wicked cannot have,
if he would have Delivered them, if they had repented; he will deliver me, which do Repent before him in Sackcloth and Ashes. Those good things which the wicked cannot have,
because they keepe not the condition; wee shall have them, because we keepe the condition. You understand then, how these things are to bee reconciled.
Because they keep not the condition; we shall have them, Because we keep the condition. You understand then, how these things Are to be reconciled.
Hee will doe it, because the Saints of God are found not truce-breakers; but they keep covenant with the Lord (as much as they can) by the helpe and assistance of his holy Spirit. This is all the difference, for that which is in the moods, and is uttered againe in the tenses; it is of lesse moment.
He will do it, Because the Saints of God Are found not Truce-breakers; but they keep Covenant with the Lord (as much as they can) by the help and assistance of his holy Spirit. This is all the difference, for that which is in the moods, and is uttered again in the tenses; it is of less moment.
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This is the nature of faith, to expound the promises of the Gospel, as things done actually, because they are as sure, being once signed with the privy signet of God, as if they were performed;
This is the nature of faith, to expound the promises of the Gospel, as things done actually, Because they Are as sure, being once signed with the privy signet of God, as if they were performed;
There being no difference with God, betweene the things present, and the things to come. So in the hope of Gods children, the promises of God are yea and amen.
There being no difference with God, between the things present, and the things to come. So in the hope of God's children, the promises of God Are yea and Amen.
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Wherein, because that is the greatest difficulty, I thought onely to observe, that the Apostle speaks in the confidence of faith; that it is now done, which the Prophet saith shall bee done.
Wherein, Because that is the greatest difficulty, I Thought only to observe, that the Apostle speaks in the confidence of faith; that it is now done, which the Prophet Says shall be done.
And that which the Prophet Isay saith, hee shall destroy death; the Apostle saith, he hath destroyed it: that is, then, when these things shall bee done.
And that which the Prophet Saiah Says, he shall destroy death; the Apostle Says, he hath destroyed it: that is, then, when these things shall be done.
As the Sunne when it is set, there is darknesse, which is a matter of nothing, but the absence of the Sunne. So death is nothing but the absence of life; nothing but a cessation of the powers in man.
As the Sun when it is Set, there is darkness, which is a matter of nothing, but the absence of the Sun. So death is nothing but the absence of life; nothing but a cessation of the Powers in man.
therefore the Scripture condiscends to our capacity, speaks in our language, and makes it as an enemy; Christ and it, as two enemies, encountring each other;
Therefore the Scripture condescends to our capacity, speaks in our language, and makes it as an enemy; christ and it, as two enemies, encountering each other;
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The victory of Christ shall bee so absolute over death, that there shall be no occasion of feare, because there shall bee no steppe of death, that shall have being in the world.
The victory of christ shall be so absolute over death, that there shall be no occasion of Fear, Because there shall be no step of death, that shall have being in the world.
The ages, and generations before us, what are they else but the morsels of death, which hee hath swallowed to glut his stomack? and all cannot serve, but still he is craving.
The ages, and generations before us, what Are they Else but the morsels of death, which he hath swallowed to glut his stomach? and all cannot serve, but still he is craving.
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For death, and hell, and the grave are unsatiable, they are never satisfied; although they have abundance of income, and harvest, dayly throwne into them.
For death, and hell, and the grave Are unsatiable, they Are never satisfied; although they have abundance of income, and harvest, daily thrown into them.
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So the meaning is, that the death of Christ, swallowes up the death of nature, and the death of sinne, (the second death ) that they have no more power over us.
So the meaning is, that the death of christ, Swallows up the death of nature, and the death of sin, (the second death) that they have no more power over us.
Hee shall swallow them, as the Whale swallowed Ionas: he shall swallow them, that there shall bee no more sight of them to live, and to bee, and to have power: hee shall swallow them,
He shall swallow them, as the Whale swallowed Ionas: he shall swallow them, that there shall be no more sighed of them to live, and to be, and to have power: he shall swallow them,
as the red sea swallowed up the Egyptians: he shall swallow them, as the fiery furnace swallowes a little water that is cast into it, a sprinkling of water.
as the read sea swallowed up the egyptians: he shall swallow them, as the fiery furnace Swallows a little water that is cast into it, a sprinkling of water.
but triumphs, trophees, and victorie: there is nothing now but songs of deliverance, there is nothing but well-springs of life, to water every tree in the garden of God.
but Triumphos, trophies, and victory: there is nothing now but songs of deliverance, there is nothing but wellsprings of life, to water every tree in the garden of God.
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The most strange, and compleat deliverance that can bee, is to bee brought from all the points of slavery, to all the points of liberty. Such a victo•y is this, which is spoken of here:
The most strange, and complete deliverance that can be, is to be brought from all the points of slavery, to all the points of liberty. Such a victo•y is this, which is spoken of Here:
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There shall bee nothing but victory, where there was nothing before, but captivity. Where there was nothing but sicknesse, and after sicknesse death; and after death damnation, by meanes of the sinne of Adam: Now there shall be nothing else,
There shall be nothing but victory, where there was nothing before, but captivity. Where there was nothing but sickness, and After sickness death; and After death damnation, by means of the sin of Adam: Now there shall be nothing Else,
And this is the happy estate, and condition of the second comming of Christ, and his presence, and possession of his children, at his comming. So wee reade it,
And this is the happy estate, and condition of the second coming of christ, and his presence, and possession of his children, At his coming. So we read it,
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and so the best Translations hold it, to victory. Some others reade it, to contention: So St. Ierom, Tertullian, St. Ambrose, and St. Austin in many places, reade it to contention. For saith St. Ierom, it is a kind of contestation, a kind of law, and pleading in the court of God;
and so the best Translations hold it, to victory. some Others read it, to contention: So Saint Jerom, Tertullian, Saint Ambrose, and Saint Austin in many places, read it to contention. For Says Saint Jerom, it is a kind of contestation, a kind of law, and pleading in the court of God;
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and so God is satisfied by his death, and is well-pleased in him, to give us life; because the actions that proceed from Christ, are not humane actions,
and so God is satisfied by his death, and is well-pleased in him, to give us life; Because the actions that proceed from christ, Are not humane actions,
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and to be applied to many worlds, (if there were any more then this) that is, to all believers to the end of the world, that shall have participation in his blood. They shall have (as they have a promise) forgivenesse of sinnes, and sinne being removed and forgiven, death hath no claime.
and to be applied to many world's, (if there were any more then this) that is, to all believers to the end of the world, that shall have participation in his blood. They shall have (as they have a promise) forgiveness of Sins, and sin being removed and forgiven, death hath no claim.
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but shall be utterly abandoned, and swallowed up into victory. This is that plea, that the Lord Iesus in his death, makes against death; I will be death, against death. Because thou hast forfetted thy commission, because thou wast appointed of God to lay hold upon sinners,
but shall be utterly abandoned, and swallowed up into victory. This is that plea, that the Lord Iesus in his death, makes against death; I will be death, against death. Because thou hast forfetted thy commission, Because thou wast appointed of God to lay hold upon Sinners,
I acknowledge I laid my hands amisse, when I tooke thee: for there was no sinne in thee. But for all other men, from the beginning of the world, God gave me them as prisoners, and made mee their executioner. I have not done amisse in these;
I acknowledge I laid my hands amiss, when I took thee: for there was no sin in thee. But for all other men, from the beginning of the world, God gave me them as Prisoners, and made me their executioner. I have not done amiss in these;
therefore I may justly hold them, that are given me by Divine providence, by the will of God. It is true, thou art alone, the onely man, that hath overcome mee by thy justice and righteousnesse. But this justice and righteousnesse is in thy selfe.
Therefore I may justly hold them, that Are given me by Divine providence, by the will of God. It is true, thou art alone, the only man, that hath overcome me by thy Justice and righteousness. But this Justice and righteousness is in thy self.
What is thy holinesse to them that are unholy? what is thy righteousnesse to them that are ungodly, and sinners? what passage can there be betweene thee and them to bring them out of my hands? Yes, the plea is to contention, as St. Ierom saith:
What is thy holiness to them that Are unholy? what is thy righteousness to them that Are ungodly, and Sinners? what passage can there be between thee and them to bring them out of my hands? Yes, the plea is to contention, as Saint Jerom Says:
Therefore whatsoever hee did, hee communicates it to his followers: whatsoever he did, it was for his subjects, and servants. If he overcame death in his owne person, he hath done it not so much for himselfe, as for those that beleeve in him, that they might partake of his victory;
Therefore whatsoever he did, he communicates it to his followers: whatsoever he did, it was for his subject's, and Servants. If he overcame death in his own person, he hath done it not so much for himself, as for those that believe in him, that they might partake of his victory;
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and that they might rejoyce for his victory, that hee hath had over the world, the flesh, and the devill. So the contention, as St. Ierom saith, comes upon Christs side, by all reason:
and that they might rejoice for his victory, that he hath had over the world, the Flesh, and the Devil. So the contention, as Saint Jerom Says, comes upon Christ side, by all reason:
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because his suffering was of an infinite nature, being the second Person in the Trinity; and the actions are alway given to the subject, and to the principall: the actions of Christ, are not attributed to his humane nature,
Because his suffering was of an infinite nature, being the second Person in the Trinity; and the actions Are always given to the Subject, and to the principal: the actions of christ, Are not attributed to his humane nature,
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and list of my mortall body, but to make all their bodies immortall: so great is the benefit, that I avow to man-kind, that not onely my friends, but also my enemies have that benefit by mee, to have their bodies immortall: & whatsoever I have done, either by way of suffering, by way of merit, by my miracles, by my death and passion, by my Resurrection, and ascension into heaven;
and list of my Mortal body, but to make all their bodies immortal: so great is the benefit, that I avow to mankind, that not only my Friends, but also my enemies have that benefit by me, to have their bodies immortal: & whatsoever I have done, either by Way of suffering, by Way of merit, by my Miracles, by my death and passion, by my Resurrection, and Ascension into heaven;
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I have done it not to reside onely in my owne nature, but to communicate it, that it may reside in my followers: for I have made all the world of beleevers, to partake of it.
I have done it not to reside only in my own nature, but to communicate it, that it may reside in my followers: for I have made all the world of believers, to partake of it.
This shall be the contestation, (as St. Ierome saith) as if the Lord should heare the just plea of Christ, and also the unjust wrangling of the death of nature, he shall heare the cause, and judge the matter on the part of our blessed Saviour, which hath deserved by his death and passion, to open the booke, and to unloose the seales, and to make good the promises, to indow himself and all his followers, in eternall possessions, in that holy and heavenly city which is the Mother of us all.
This shall be the contestation, (as Saint Jerome Says) as if the Lord should hear the just plea of christ, and also the unjust wrangling of the death of nature, he shall hear the cause, and judge the matter on the part of our blessed Saviour, which hath deserved by his death and passion, to open the book, and to unloose the Seals, and to make good the promises, to endow himself and all his followers, in Eternal possessions, in that holy and heavenly City which is the Mother of us all.
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Now it followes concerning the time, when this must be expected; then shall be fulfilled this saying; for these things be in order to be discussed. It is true, these things are accomplished now in some degree;
Now it follows Concerning the time, when this must be expected; then shall be fulfilled this saying; for these things be in order to be discussed. It is true, these things Are accomplished now in Some degree;
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but the full accomplishment shall be then, when wee shall be consummate: then when Christ shall be consummate. Christ is never full, till his body be full; hee beares such love to his Church, that he is said yet to have reliques of passion, the reliques of the passions of Christ.
but the full accomplishment shall be then, when we shall be consummate: then when christ shall be consummate. christ is never full, till his body be full; he bears such love to his Church, that he is said yet to have Relics of passion, the Relics of the passion of christ.
The glory that Christ possesseth, and is capable of, which he is advanced unto in the highest perfection, by his incarnation, which the Lord stands now in possession of, and he shall have no more glory conferred upon him then hee hath,
The glory that christ Possesses, and is capable of, which he is advanced unto in the highest perfection, by his incarnation, which the Lord Stands now in possession of, and he shall have no more glory conferred upon him then he hath,
when the Lord raised him, and when many bodies of the Saints which slept, were carryed up with him to his Kingdome; where he hath them now in heaven to converse with him, and keepe him company;
when the Lord raised him, and when many bodies of the Saints which slept, were carried up with him to his Kingdom; where he hath them now in heaven to converse with him, and keep him company;
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then the Lord gave a gage and pawne of this that now shall be fulfilled: but because those were but a few, and because the fulnesse of the Church is that which Christ delights in;
then the Lord gave a gage and pawn of this that now shall be fulfilled: but Because those were but a few, and Because the fullness of the Church is that which christ delights in;
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the Apostle refers us to the hope, and expectation of that time, when we shall get the garment of immortality, when we shall have that new coat of incorruption, then we shall see that fulfilled,
the Apostle refers us to the hope, and expectation of that time, when we shall get the garment of immortality, when we shall have that new coat of incorruption, then we shall see that fulfilled,
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but the mighty monuments of marble, and the greatest things that are most unlikely to be dissolved, & shaken asunder in the world, the very earth it self; the foundations of which we see oft stand trēbling, and cast the firme continent into the great sea,
but the mighty monuments of Marble, and the greatest things that Are most unlikely to be dissolved, & shaken asunder in the world, the very earth it self; the foundations of which we see oft stand trembling, and cast the firm continent into the great sea,
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Now this great swallower which was the destroyer and consumer of all things before, and that never could meet with his match, now he himselfe shall be swallowed up, into compleat victory.
Now this great swallower which was the destroyer and consumer of all things before, and that never could meet with his match, now he himself shall be swallowed up, into complete victory.
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Therefore this must be our desire, as souldiers after the victory, we follow a master which is a victorious Captaine, that was never foyled by any enemy, but wheresoever hee goes, he carries the field before him. And souldiers (wee know) what great glory and glee they have;
Therefore this must be our desire, as Soldiers After the victory, we follow a master which is a victorious Captain, that was never foiled by any enemy, but wheresoever he Goes, he carries the field before him. And Soldiers (we know) what great glory and glee they have;
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what noysing of trumpets, what erecting of spirits, when they once come to be masters of their enemies: there is not such a glorious sight under heaven,
what noising of trumpets, what erecting of spirits, when they once come to be Masters of their enemies: there is not such a glorious sighed under heaven,
The Lord would teach us by this, what wee should doe, to lift up our spirits, to prepare us for the insultation over this grisly enemy, which is the devourer of all;
The Lord would teach us by this, what we should do, to lift up our spirits, to prepare us for the insultation over this grisly enemy, which is the devourer of all;
the voice of victory must be glorious, as it is said of Lepanto, when newes came to Venice, that the Christians had the victory over the Turkes; for three dayes together there was no other noise, nor voice rang among them,
the voice of victory must be glorious, as it is said of Lepanto, when news Come to Venice, that the Christians had the victory over the Turks; for three days together there was no other noise, nor voice rang among them,
but victorie, victorie: and though they lost many men that were slaine, and heard of the death of many of their friends, yet they were content to offer the lives of their friends in that common sacrifice, so the victory might be pronounced amongst them.
but victory, victory: and though they lost many men that were slain, and herd of the death of many of their Friends, yet they were content to offer the lives of their Friends in that Common sacrifice, so the victory might be pronounced among them.
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So we reade of Rome, and Athens, and especially of Carthage, for the newes of a victory that they had over the Romanes, they did nothing for a whole moneth together,
So we read of Room, and Athens, and especially of Carthage, for the news of a victory that they had over the Romans, they did nothing for a Whole Monn together,
For this purpose also the great Conquerours called many Cities after that name, by the name of victory, as the City of Nice, where the first Counsell was kept, it signifieth victory: and Nicosia-Stratonica, and Verturia Thessalonica, and many other Cities, had their names given them of their victories; and the great Captaines would call themselves Nicanors, and by the like names, victorious men.
For this purpose also the great Conquerors called many Cities After that name, by the name of victory, as the city of Nicaenae, where the First Counsel was kept, it signifies victory: and Nicosia-Stratonica, and Verturia Thessalonica, and many other Cities, had their names given them of their victories; and the great Captains would call themselves Nicanors, and by the like names, victorious men.
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And those that bore the victory, they still wore garlands, which were alway greene, because they would have their names, and conquests never to wax old, but be alway greene; therefore they had their garlands of Laurell. So wee see how the world use to be have themselves in victory; how they are never daunted with any thing, nor grieved with any thing:
And those that boar the victory, they still wore garlands, which were always green, Because they would have their names, and conquests never to wax old, but be always green; Therefore they had their garlands of Laurel. So we see how the world use to be have themselves in victory; how they Are never daunted with any thing, nor grieved with any thing:
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This should teach us to apply these things in a spirituall sense, to be as wise in our generation, as the world is in their generation; we were so desirous of victory, and so desperate for it, that wee would have given all things to be made partakers of it:
This should teach us to apply these things in a spiritual sense, to be as wise in our generation, as the world is in their generation; we were so desirous of victory, and so desperate for it, that we would have given all things to be made partakers of it:
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but we were not able to do it, nay rather then we would not have the victory, we were content to lose the life of our Chieftaine Christ Iesus, who slept in death, that we might ever wake unto life eternall; wee were content that he should die for us,
but we were not able to do it, nay rather then we would not have the victory, we were content to loose the life of our Chieftain christ Iesus, who slept in death, that we might ever wake unto life Eternal; we were content that he should die for us,
let us know that nothing can make against us now, because wee have the victory; a constant and perfect victory, where there is no enemy resides or remaines.
let us know that nothing can make against us now, Because we have the victory; a constant and perfect victory, where there is no enemy resides or remains.
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he leaves no possibility of rising againe, but hee strikes to the maine, he strikes the adversary to the heart; he cuts off stub and stock of all likelihood and probability, that there should not be any fear of it afterward: he takes away the essence of the thing,
he leaves no possibility of rising again, but he strikes to the main, he strikes the adversary to the heart; he cuts off stub and stock of all likelihood and probability, that there should not be any Fear of it afterwards: he Takes away the essence of the thing,
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These words that be in the vocative case in the Apostles writing, in the Prophet are in the accusative; I will be death unto death, and I will be destruction against hell.
These words that be in the vocative case in the Apostles writing, in the Prophet Are in the accusative; I will be death unto death, and I will be destruction against hell.
Here the Apostle understanding the purpose of the holy Ghost, teacheth us, not too much to be tyed to the letter of the Scripture, but to the sense and meaning: he takes out these two, hee singles them out,
Here the Apostle understanding the purpose of the holy Ghost, Teaches us, not too much to be tied to the Letter of the Scripture, but to the sense and meaning: he Takes out these two, he singles them out,
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and sets them downe in the constancy of his spirit, as though they were two personated enemies, Death, and Hell: that is, death, and the grave; for hee speaks here of the resurrection of the dead, of such as are dead in Christ; and they shall never come to hell: therefore although the word be translated Sheol, hell; yet it is here taken for the grave onely, whereunto the godly goe,
and sets them down in the constancy of his Spirit, as though they were two personated enemies, Death, and Hell: that is, death, and the grave; for he speaks Here of the resurrection of the dead, of such as Are dead in christ; and they shall never come to hell: Therefore although the word be translated Sheol, hell; yet it is Here taken for the grave only, whereunto the godly go,
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that after a man hath lost his ability, when he hath lost his life and power, when he hath lost his colour, and glory, and perfection, to be thrust down as a brute beast into a pit, and to lie there,
that After a man hath lost his ability, when he hath lost his life and power, when he hath lost his colour, and glory, and perfection, to be thrust down as a brutus beast into a pit, and to lie there,
as we know death is painted with a dart in his hand, to sting and to strike to the heart, to deprive men of their life, to take away the heart bloud of men;
as we know death is painted with a dart in his hand, to sting and to strike to the heart, to deprive men of their life, to take away the heart blood of men;
thou that stingest men with sicknesse, and takest away their vitall spirits: oh death! now thy sting is dulled, it is broken in pieces, it hath no edge, it hath no point, it can effect nothing further.
thou that stingest men with sickness, and Takest away their vital spirits: o death! now thy sting is dulled, it is broken in Pieces, it hath no edge, it hath no point, it can Effect nothing further.
And thou grave, which wast wont to have the victory, which wast wont to be so victorious, as to make the fairest faced dames, and the goodliest beauty in the world, to bring to dust and ashes; to beat a man to powder, to bring a man to dust, which is the greatest victory that can be, to drive a man to dust; thou that wast so absolute a victor, where is now thy glory, and victory? as if he should say, it is no where, it is altogether vanished away, there is no appearance,
And thou grave, which wast wont to have the victory, which wast wont to be so victorious, as to make the Fairest faced dams, and the Goodliest beauty in the world, to bring to dust and Ashes; to beatrice a man to powder, to bring a man to dust, which is the greatest victory that can be, to drive a man to dust; thou that wast so absolute a victor, where is now thy glory, and victory? as if he should say, it is no where, it is altogether vanished away, there is no appearance,
nor any more power, nor life in thee, to worke death; we are secured from thee for ever, wee are freed from thy sting, that thou shalt no more strike us to death with thy dart. And thou grave, thy victory to turne us to dust is nothing:
nor any more power, nor life in thee, to work death; we Are secured from thee for ever, we Are freed from thy sting, that thou shalt no more strike us to death with thy dart. And thou grave, thy victory to turn us to dust is nothing:
So this is the glorious triumphant song, which the Church of God hath ever sung over this Conquerour; there were two enemies that fought a strange duell, (that was) the death of Christ, and the death of nature: the Leader of the victorious army died,
So this is the glorious triumphant song, which the Church of God hath ever sung over this Conqueror; there were two enemies that fought a strange duel, (that was) the death of christ, and the death of nature: the Leader of the victorious army died,
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the Lord appointed that by death, the Lord Christ should destroy him that had the power of death, that is, the devill. For the devill by means of a commission that he had from God, hee cast all men into the prison of death; and he keepeth them there,
the Lord appointed that by death, the Lord christ should destroy him that had the power of death, that is, the Devil. For the Devil by means of a commission that he had from God, he cast all men into the prison of death; and he Keepeth them there,
and will keep them there by the common calamity of sinne; he keeps all mens bodies there to the time of the resurrection, which the Lord shall cause in the fulnesse of time, but therefore, the Lord following the way of justice, and not the way of power: for God was able to take us from death, otherwise, by other meanes,
and will keep them there by the Common calamity of sin; he keeps all men's bodies there to the time of the resurrection, which the Lord shall cause in the fullness of time, but Therefore, the Lord following the Way of Justice, and not the Way of power: for God was able to take us from death, otherwise, by other means,
then by the death of Christ; but then hee could not be just. Now God would teach us, that it is better to follow the way of justice, then the way of power: for every man can be powerfull, the devils themselves have power, but they have no justice; therefore God then in justice would have the death of his Sonne satisfie the wrath of God; and would have him to die for them that should have died; that his death might be the life of many thousands; that his death might be the destruction of the power of death, which had a commission given for the time, that at the last might have an end.
then by the death of christ; but then he could not be just. Now God would teach us, that it is better to follow the Way of Justice, then the Way of power: for every man can be powerful, the Devils themselves have power, but they have no Justice; Therefore God then in Justice would have the death of his Son satisfy the wrath of God; and would have him to die for them that should have died; that his death might be the life of many thousands; that his death might be the destruction of the power of death, which had a commission given for the time, that At the last might have an end.
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let us also learne to frame our selves to this high spirit of the Apostle, to insult over death, and then if wee can insult over death, much more may wee insult over all the calamities of this life: for what is so great a calamity as that? why should poverty oppresse us? why should infamy vexe us,
let us also Learn to frame our selves to this high Spirit of the Apostle, to insult over death, and then if we can insult over death, much more may we insult over all the calamities of this life: for what is so great a calamity as that? why should poverty oppress us? why should infamy vex us,
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when the grand enemy himselfe is conquered? and when we have a part of the conquest? wee are souldiers to that great Captaine, and hee communicates his victory unto us all;
when the grand enemy himself is conquered? and when we have a part of the conquest? we Are Soldiers to that great Captain, and he communicates his victory unto us all;
Saith St. Austin, What dost thou meane by this, Be of good comfort, I have overcome the world? What have we to doe, to be of good comfort? it belongs not to us;
Says Saint Austin, What dost thou mean by this, Be of good Comfort, I have overcome the world? What have we to do, to be of good Comfort? it belongs not to us;
what are we the better, because thou hast overcome the world? Yes, (saith hee) oh death, thou which hast been the devourer, now thou art devoured thy self;
what Are we the better, Because thou hast overcome the world? Yes, (Says he) o death, thou which hast been the devourer, now thou art devoured thy self;
and he that through his death hath swallowed up thee, hee hath conquered thee for me: therefore I rejoyce in him, which is flesh of my flesh, and bone of my bone: his victory, is my victory; therefore he saith, Be of good comfort, I have overcome the world.
and he that through his death hath swallowed up thee, he hath conquered thee for me: Therefore I rejoice in him, which is Flesh of my Flesh, and bone of my bone: his victory, is my victory; Therefore he Says, Be of good Comfort, I have overcome the world.
And this the Lord hath taught us in many passages of his holy Booke, that hee might prepare us once to this courage, to this great valour. For in this a man is seen more, than in any thing else;
And this the Lord hath taught us in many passages of his holy Book, that he might prepare us once to this courage, to this great valour. For in this a man is seen more, than in any thing Else;
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All worldly passions are seperated as chaffe by the wind, from the godly; the wind blowes away the chaffe, but so it cannot the good corn, that falls still on the floore; the chaffe is blowne away with every wind of temptation, and persecution.
All worldly passion Are separated as chaff by the wind, from the godly; the wind blows away the chaff, but so it cannot the good corn, that falls still on the floor; the chaff is blown away with every wind of temptation, and persecution.
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Let us therefore take notice of that singular comfort which God hath given us, out of the Scripture, which all resolves at last into this one point, Oh death where is thy sting? oh grave where is thy victory?
Let us Therefore take notice of that singular Comfort which God hath given us, out of the Scripture, which all resolves At last into this one point, O death where is thy sting? o grave where is thy victory?
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In Iosuah, 10. wee reade that Iosuah there the Prince, and Captaine; he brought out the five Kings that were closed in a Cave, and a stone rolled to the mouth of it, till hee should come back:
In Joshua, 10. we read that Joshua there the Prince, and Captain; he brought out the five Kings that were closed in a Cave, and a stone rolled to the Mouth of it, till he should come back:
This was a figure of this glorious victory of the Sonne of God over death. All the potentates of Hell, are like to the five Kings of Canaan, which oppresse all they meet;
This was a figure of this glorious victory of the Son of God over death. All the potentates of Hell, Are like to the five Kings of Canaan, which oppress all they meet;
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as Adonibezek they thumb them, hee cut off the thumbs and toes of men, and set them under his Table as dogges: The Lord signified this victory of Christ, by the victory of Iosuah over those five Kings, and Adonibezek, that hee would give a spirituall conquest over death, hell, sinne, and all the adversaries that could oppose him;
as Adonibezek they thumb them, he Cut off the thumbs and toes of men, and Set them under his Table as Dogs: The Lord signified this victory of christ, by the victory of Joshua over those five Kings, and Adonibezek, that he would give a spiritual conquest over death, hell, sin, and all the Adversaries that could oppose him;
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as the foot of a man? and what is so lofty a thing as the necke? and yet the very foot of Gods children, the basest part, shall tread upon the necks of their enemies, upon the necks of Kings themselves, which are compassed,
as the foot of a man? and what is so lofty a thing as the neck? and yet the very foot of God's children, the Basest part, shall tread upon the necks of their enemies, upon the necks of Kings themselves, which Are compassed,
So wee see again, the Lord bids the people look back whē they were past the Red-sea, look back upō the Egyptians; and the People & Miriam had a song, when they looked back,
So we see again, the Lord bids the people look back when they were passed the Red sea, look back upon the egyptians; and the People & Miriam had a song, when they looked back,
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A strange thing, but God would have it so, because he would have his people to have Arms, to have the Arms of the Egyptians to fight against Amalek: It is said, the people looked back, and saw them;
A strange thing, but God would have it so, Because he would have his people to have Arms, to have the Arms of the egyptians to fight against Amalek: It is said, the people looked back, and saw them;
Israel looked, and saw them, and tooke off their armour, took off their rings, and jewels, and their costly apparrell, and furnished themselves with it,
Israel looked, and saw them, and took off their armour, took off their rings, and Jewels, and their costly apparel, and furnished themselves with it,
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and make use of them to their owne purposes; and they shall say as the people might have said to the Egyptians, Where is thy bragging that thou usedst before? thou art inclosed now in thine owne net.
and make use of them to their own Purposes; and they shall say as the people might have said to the egyptians, Where is thy bragging that thou usedst before? thou art enclosed now in thine own net.
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a poore child that cannot indure the noise, or the sight of a living Lion, (as St. Chrysostome saith) the boyes when they see a Beare, or a Lion, or a Wolfe dead in the street, they will pull off his haire, and insult over him,
a poor child that cannot endure the noise, or the sighed of a living lion, (as Saint Chrysostom Says) the boys when they see a Bear, or a lion, or a Wolf dead in the street, they will pull off his hair, and insult over him,
they will trample upon their bodies being dead, which they durst not looke upon when they were alive. Such a thing is death, it is a furious Beast, a rampant Lion, a devouring Wolfe which consumes all the world.
they will trample upon their bodies being dead, which they durst not look upon when they were alive. Such a thing is death, it is a furious Beast, a rampant lion, a devouring Wolf which consumes all the world.
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and so the very children (saith St. Chrysostome ) are able to insult over him. That wee have had Martyrs (saith hee) of 14. or 15. yeares old, which have offred themselves to the fire, and to the sword, and to all the passions of this hungry beast; they have offered themselves to the devourers with a willing imbrace; and have played upon him which is the common swallower of all mankind;
and so the very children (Says Saint Chrysostom) Are able to insult over him. That we have had Martyrs (Says he) of 14. or 15. Years old, which have offered themselves to the fire, and to the sword, and to all the passion of this hungry beast; they have offered themselves to the devourers with a willing embrace; and have played upon him which is the Common swallower of all mankind;
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as Theophylact saith well, We doe still devour, and swallow up death by the faith that wee have in the life of Christ; for that faith makes us so constant, as that nothing can separate us from the love of God in Christ Iesus, as the holy Apostle saith, Rom. 8. What shall separate us from the love of God? shall tribulation,
as Theophylact Says well, We do still devour, and swallow up death by the faith that we have in the life of christ; for that faith makes us so constant, as that nothing can separate us from the love of God in christ Iesus, as the holy Apostle Says, Rom. 8. What shall separate us from the love of God? shall tribulation,
but who is hee that is able to doe thus when the time serves? That is in the hand of the great God, to give the garland whensoever it shall please him.
but who is he that is able to do thus when the time serves? That is in the hand of the great God, to give the garland whensoever it shall please him.
It must be our ambition to seek for it, to intreat the Lord to crowne us with that victory, with that heavenly valour which himselfe hath promised to all that love him.
It must be our ambition to seek for it, to entreat the Lord to crown us with that victory, with that heavenly valour which himself hath promised to all that love him.
But it lies not in us to continue neither, therefore he that gives the end must also give the meanes; and the same prayer that sues for the one must also beg,
But it lies not in us to continue neither, Therefore he that gives the end must also give the means; and the same prayer that sues for the one must also beg,
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and intreat for the other: all this comes from God, from the true love that wee have to Christ, from the hope that we have in him to partake of his victory; from our beleeving, and confessing, that God hath raised up Christ from the dead: For if thou beleeve with thy heart, and confesse with thy mouth, that God hath raised up Christ from the dead, thou shalt bee saved.
and entreat for the other: all this comes from God, from the true love that we have to christ, from the hope that we have in him to partake of his victory; from our believing, and confessing, that God hath raised up christ from the dead: For if thou believe with thy heart, and confess with thy Mouth, that God hath raised up christ from the dead, thou shalt be saved.
If wee beleeve that this victory of Christ is for ever accomplished, wee shall be saved. If thou beleeve, although thou must doe many other things which are conditionall to salvation, yet this is the maine point, beleeve in the Conquerour, and the conquest is thine: hee conquered not for himselfe but for thee; to make the spirits of his Saints conquer in heaven, and to make their bodies also to reigne with him there, when he shall appeare: for when the Lord Iesus shall appeare, we shall also appeare with him in glory.
If we believe that this victory of christ is for ever accomplished, we shall be saved. If thou believe, although thou must do many other things which Are conditional to salvation, yet this is the main point, believe in the Conqueror, and the conquest is thine: he conquered not for himself but for thee; to make the spirits of his Saints conquer in heaven, and to make their bodies also to Reign with him there, when he shall appear: for when the Lord Iesus shall appear, we shall also appear with him in glory.
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but all commers from the East, and West, and North, and South, shall yeeld unto the Lord, and rest under his shadow. Even all Nations, a tot quot. The Dinner of the great King refuseth no guests, and rather then they will want guests, and the Feast shall be unfurnished, he will send to the hedges, and highwayes to bee searched, to come and fill his Table, whereunto hee calleth by the Gospel, and whereunto he bring us for his Sonnes sake. Amen. FINIS.
but all comers from the East, and West, and North, and South, shall yield unto the Lord, and rest under his shadow. Even all nations, a tot quot. The Dinner of the great King Refuseth no guests, and rather then they will want guests, and the Feast shall be unfurnished, he will send to the hedges, and highways to be searched, to come and fill his Table, whereunto he calls by the Gospel, and whereunto he bring us for his Sons sake. Amen. FINIS.
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TO bragge before the victory begotten, before the field bee wonne; it was ever held a most vaine presumption: as the King of Israel said to the King of Syria, Let not him that buckleth on his armour, bragge as he that puts it off.
TO brag before the victory begotten, before the field be won; it was ever held a most vain presumption: as the King of Israel said to the King of Syria, Let not him that buckleth on his armour, brag as he that puts it off.
and so great is the assurance that wee have in Christ Iesus our Lord, that wee dare boldly insult over death, and proclaime the victory, although our selves must bee vanquished. For this most noble, and gracious Triumpher over death, hee lies in the grave, he lies in the dust, as well as wee must doe: and there is no difference to the sight of flesh, and blood, betweene the ashes of St. Paul, and the ashes of another common man; and yet notwithstanding, the Spirit of God was so mighty,
and so great is the assurance that we have in christ Iesus our Lord, that we Dare boldly insult over death, and proclaim the victory, although our selves must be vanquished. For this most noble, and gracious Triumpher over death, he lies in the grave, he lies in the dust, as well as we must do: and there is no difference to the sighed of Flesh, and blood, between the Ashes of Saint Paul, and the Ashes of Another Common man; and yet notwithstanding, the Spirit of God was so mighty,
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and potent in him, and the faith of the things to come, did so represent unto him the things promised, that as though the matter were now presently performed, he insults over death, and takes upon him the person of a man new risen again from the dead.
and potent in him, and the faith of the things to come, did so represent unto him the things promised, that as though the matter were now presently performed, he insults over death, and Takes upon him the person of a man new risen again from the dead.
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It shall be the speech in every mans mouth then, as being triumphant over death; Oh death whre is thy sting? oh grave where is thy victory? Thou hast had victory over my poore bones,
It shall be the speech in every men Mouth then, as being triumphant over death; O death where is thy sting? o grave where is thy victory? Thou hast had victory over my poor bones,
and Scilla that was once the Sunne-rising, when Pompey once appeares, he becomes the Sunne-setting: And if Pompey were never so famous a Victor, as there was none more glorious in his time,
and Scilla that was once the Sunrising, when Pompey once appears, he becomes the Sunsetting: And if Pompey were never so famous a Victor, as there was none more glorious in his time,
yet at last hee shall fall, and be conquered by the hand of Caesar, and by his prowesse be outed both of his honours, and of his life. And Caesar himselfe in the height of all that glory that can come upon a man in this world;
yet At last he shall fallen, and be conquered by the hand of Caesar, and by his prowess be outed both of his honours, and of his life. And Caesar himself in the height of all that glory that can come upon a man in this world;
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yet hee could not hold his state, but he falls into the hands of Conspirators, a sort of bloody murtherers, that shall kill him in his Counsell-chamber; so uncertaine are the smiles of this world, that there is no victory constant; but still she flies, moves,
yet he could not hold his state, but he falls into the hands of Conspirators, a sort of bloody murderers, that shall kill him in his Counsel chamber; so uncertain Are the smiles of this world, that there is no victory constant; but still she flies, moves,
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for feare of crosse blowes after, they have left their honours, and betaken them to a solitary life, to live in Monasteries, lest they should have a foule end after such goodly,
for Fear of cross blows After, they have left their honours, and betaken them to a solitary life, to live in Monasteries, lest they should have a foul end After such goodly,
and faire proceedings. But in this case, in this victory that wee now speake of, there is no uncertainty, there is no inconstancy to be feared, Ianus Temple is shut for ever.
and fair proceedings. But in this case, in this victory that we now speak of, there is no uncertainty, there is no inconstancy to be feared, Ianus Temple is shut for ever.
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They had a custome among the Romans, they worshipped a certaine god, which they thought was the Lord, and Tutor of their City, which they called Ianus; which had in Rome a great Temple: the doores whereof stood open all the while they were in warres, and shut in all the time of peace; and they were so cumbred with warre for 800. yeares together, that in all that time the doores of Ianus Temple were but thrice shut;
They had a custom among the Roman, they worshipped a certain god, which they Thought was the Lord, and Tutor of their city, which they called Ianus; which had in Room a great Temple: the doors whereof stood open all the while they were in wars, and shut in all the time of peace; and they were so cumbered with war for 800. Years together, that in all that time the doors of Ianus Temple were but thrice shut;
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or else they thought his arme could not reach, his power could not extend to their ayde. See the ridiculous and foolish vanities of the Heathen; when the warres were ceased, they shut the doores to keepe in their god, there was no use of him then:
or Else they Thought his arm could not reach, his power could not extend to their aid. See the ridiculous and foolish vanities of the Heathen; when the wars were ceased, they shut the doors to keep in their god, there was no use of him then:
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But when the time shall come, when God shall give to this corruption, incorruption; and to this mortall, immortality, then there shall be for ever a cessation of warre.
But when the time shall come, when God shall give to this corruption, incorruption; and to this Mortal, immortality, then there shall be for ever a cessation of war.
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there shall bee no cause of warre, but the people of God shall bee in perfect peace with the Lord, and shall live under the defence of his protection, they shall live secure for ever.
there shall be no cause of war, but the people of God shall be in perfect peace with the Lord, and shall live under the defence of his protection, they shall live secure for ever.
Plutarch saith, when Philip King of Macedon, had gotten a great victory at Cheronia, hee wrote to Archimedes, and hee used lofty speeches in his letter;
Plutarch Says, when Philip King of Macedon, had got a great victory At Cheronia, he wrote to Archimedes, and he used lofty Speeches in his Letter;
but if you will take the paines but to measure your owne shadow, you shall find that it is no more, that it is no greater, nor no larger then it was before your victory. You were as great a man then, and as many inches about as you are now.
but if you will take the pains but to measure your own shadow, you shall find that it is no more, that it is no greater, nor no larger then it was before your victory. You were as great a man then, and as many inches about as you Are now.
Chance (as they call it) is so variable, that no man can tell how hee shall begin, or how he shall end; but in this victory which the Lord vouchsafes us in Christ Iesus, it holds not;
Chance (as they call it) is so variable, that no man can tell how he shall begin, or how he shall end; but in this victory which the Lord vouchsafes us in christ Iesus, it holds not;
for the victory that we shall have there, shall make our shadowes greater, and it shall make our persons more honourable, and fuller of power, and majesty. For it is sowen in dishonour, it riseth againe in honour.
for the victory that we shall have there, shall make our shadows greater, and it shall make our Persons more honourable, and fuller of power, and majesty. For it is sown in dishonour, it Riseth again in honour.
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here the holy Apostle explains that which he had said before, when hee insulted over death: A man might ask, what is the reason thou takest upon thee so much, seeing death shall conquer thee as well as other men,
Here the holy Apostle explains that which he had said before, when he insulted over death: A man might ask, what is the reason thou Takest upon thee so much, seeing death shall conquer thee as well as other men,
and thou must die as well as the rest, that have gone before thee? To give a reason therefore of it, he shewes that it was no presumption, or idle imagination of himselfe,
and thou must die as well as the rest, that have gone before thee? To give a reason Therefore of it, he shows that it was no presumption, or idle imagination of himself,
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Because there shall be no law, for the strength of sinne is the Law, and the Lord shall give that glory to the bodies that shall rise, that they shall not need any Law, but they shall be a law to themselves;
Because there shall be no law, for the strength of sin is the Law, and the Lord shall give that glory to the bodies that shall rise, that they shall not need any Law, but they shall be a law to themselves;
and every man shall love God, and please God, not by constraint, not by the terrours of the Law, and Commandement, but from the ducture of his owne free-spirit, that shall leade and conjoyne, and make him one spirit with the Lord. Therefore that which the holy Apostle said before, is most constant and true;
and every man shall love God, and please God, not by constraint, not by the terrors of the Law, and Commandment, but from the ducture of his own free-spirit, that shall lead and conjoin, and make him one Spirit with the Lord. Therefore that which the holy Apostle said before, is most constant and true;
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for that is taken away by the righteousnesse of Christ, who knew no sinne; he that knew no sinne, God made him sinne for us, that we might be made the righteousnesse of God.
for that is taken away by the righteousness of christ, who knew no sin; he that knew no sin, God made him sin for us, that we might be made the righteousness of God.
As if hee should say, if we had indeed the remnants of sin in us still, wee were foolish to make any insultation over death; for death would triumph over us;
As if he should say, if we had indeed the remnants of sin in us still, we were foolish to make any insultation over death; for death would triumph over us;
he hath destroyed the one by his gracious conversation, and he hath fulfilled the law, he hath appeased the wrath of God, that now there remaines no more enemy, but the field is cleare,
he hath destroyed the one by his gracious Conversation, and he hath fulfilled the law, he hath appeased the wrath of God, that now there remains no more enemy, but the field is clear,
and we are masters of the field for ever. Therefore God be thanked which hath given us victory through Iesus Christ our Lord. Wherein wee are to consider,
and we Are Masters of the field for ever. Therefore God be thanked which hath given us victory through Iesus christ our Lord. Wherein we Are to Consider,
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This former part of the Text, describes the Adversaries extinct, and vanquished; that which hee speaks of a sting, is diversly translated by Interpreters:
This former part of the Text, describes the Adversaries extinct, and vanquished; that which he speaks of a sting, is diversely translated by Interpreters:
if he have a cleare conscience; it being the onely rule of peace and quiet, to be free from the cause, and from deserving that thing that is imputed, and cast upon a man.
if he have a clear conscience; it being the only Rule of peace and quiet, to be free from the cause, and from deserving that thing that is imputed, and cast upon a man.
But when miseries come, not onely tedious of themselves, but they come armed with the condignity of sinne, that they have a certaine correspondence in commutative justice; that he that hath done evill must suffer evill. Now it becomes of all calamities the extreamest and most miserable. Therefore it is said here, The sting of death is sinne;
But when misery's come, not only tedious of themselves, but they come armed with the condignity of sin, that they have a certain correspondence in commutative Justice; that he that hath done evil must suffer evil. Now it becomes of all calamities the Extremest and most miserable. Therefore it is said Here, The sting of death is sin;
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But here a man may very well make a stand, and aske how can this be? how should sin be the sting of death, seeing it is rather contrary? death is the sting of sinne; for which is first? was not sinne before death, saith St. Austin in his 7. Tom. in his 3. Booke De peccatis, & remissione peccatorum, (saith he) we sinne not,
But Here a man may very well make a stand, and ask how can this be? how should sin be the sting of death, seeing it is rather contrary? death is the sting of sin; for which is First? was not sin before death, Says Saint Austin in his 7. Tom. in his 3. Book De peccatis, & remission peccatorum, (Says he) we sin not,
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because wee die; it is no sinne to die, because it is the fulfilling of the judgement of God upon sinne. We sinne not in dying, but we die for sinning, for from that comes our death: therefore seeing sinne was the cause of death, and that death is a thing of nothing, a thing that followes afte• sinne;
Because we die; it is no sin to die, Because it is the fulfilling of the judgement of God upon sin. We sin not in dying, but we die for sinning, for from that comes our death: Therefore seeing sin was the cause of death, and that death is a thing of nothing, a thing that follows afte• sin;
not that death made it, but that death is made with it, and it is made by it; so it is called the sting of death, that is, a deadly sting that brings death with it.
not that death made it, but that death is made with it, and it is made by it; so it is called the sting of death, that is, a deadly sting that brings death with it.
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So the tree of life, and the tree of knowledge; the meaning is not as though life were made by the tree, or that knowledge were made by the tree; but because the fruit of that tree would have brought life, and would have brought the knowledge of good and evill.
So the tree of life, and the tree of knowledge; the meaning is not as though life were made by the tree, or that knowledge were made by the tree; but Because the fruit of that tree would have brought life, and would have brought the knowledge of good and evil.
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This therefore is the meaning of the Apostles words, that sinne by the just permission of God, and by the deputation that God gave unto sathan, to execute judgement upon sinners:
This Therefore is the meaning of the Apostles words, that sin by the just permission of God, and by the deputation that God gave unto sathan, to execute judgement upon Sinners:
the most desperate weapon that can be, that destroyes the very nature of man, and brings him to his very foundation, to a matter of nothing. This is that sting that must prick us all at length, as NONLATINALPHABET signifieth.
the most desperate weapon that can be, that Destroys the very nature of man, and brings him to his very Foundation, to a matter of nothing. This is that sting that must prick us all At length, as signifies.
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Therefore let us learne, while wee are now in this world, to prepare our selves for this sting, that we doe not kick against the pricks, as our Lord saith, Acts 9. Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.
Therefore let us Learn, while we Are now in this world, to prepare our selves for this sting, that we do not kick against the pricks, as our Lord Says, Acts 9. Saul, Saul, why Persecutest thou me? it is hard for thee to kick against the pricks.
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Let us therefore never grumble against the necessity of sicknesse, disease, and miseries; for alas! these are nothing in comparison of death; we must endure death it selfe;
Let us Therefore never grumble against the necessity of sickness, disease, and misery's; for alas! these Are nothing in comparison of death; we must endure death it self;
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for children themselves are pricked to death, not by actuall transgression, according to the similitude of the sinne of Adam, but by an inbred corruption, which is drawne from the seed of their parents, there lying a poyson in the seed of man, which came from the first fall, and corruption of man, in the materialls of Adam, in the substance, and bodily part, there lies a poyson of corruption;
for children themselves Are pricked to death, not by actual Transgression, according to the similitude of the sin of Adam, but by an inbred corruption, which is drawn from the seed of their Parents, there lying a poison in the seed of man, which Come from the First fallen, and corruption of man, in the materials of Adam, in the substance, and bodily part, there lies a poison of corruption;
but so the Lord hath ordained, that in the propagation of the corrupt seed of man, there should be infused a soule, which lying in a fustie vessell, should contract the impurity it finds there in the matter,
but so the Lord hath ordained, that in the propagation of the corrupt seed of man, there should be infused a soul, which lying in a fusty vessel, should contract the impurity it finds there in the matter,
This is that law in our members, that captivates, and makes us slaves, and carries us away from the law of God. This is that prepuce or uncircumcision of the heart, that makes us Philistins, and Aliens, and strangers from the Lord.
This is that law in our members, that captivates, and makes us slaves, and carries us away from the law of God. This is that prepuce or uncircumcision of the heart, that makes us philistines, and Aliens, and Strangers from the Lord.
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This is that flint stone that will not be wrought upon by the finger of God, but hardens it selfe against all the proceedings of the Lord. This is that seminarie of all mischiefe, the originall of all kind of corruption;
This is that flint stone that will not be wrought upon by the finger of God, but hardens it self against all the proceedings of the Lord. This is that seminary of all mischief, the original of all kind of corruption;
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whatsoever a man can think of, it is included in Originall sinne. For Adam when he fell from God, he was a thiefe, a murtherer, hee was a blasphemer, hee was a man given to concupiscence, he was a false witnesse against his neighbour, hee was the breaker of every Commandement by that action,
whatsoever a man can think of, it is included in Original sin. For Adam when he fell from God, he was a thief, a murderer, he was a blasphemer, he was a man given to concupiscence, he was a false witness against his neighbour, he was the breaker of every Commandment by that actium,
we feed it, wee bring it up, we suckle this brat of perdition and filthinesse to our owne destruction, that every man must needs be forced when he understands himselfe, to cry out with the Apostle, Oh wretched man that I am, who shall deliver me from this body of death? It is a body of death;
we feed it, we bring it up, we suckle this brat of perdition and filthiness to our own destruction, that every man must needs be forced when he understands himself, to cry out with the Apostle, O wretched man that I am, who shall deliver me from this body of death? It is a body of death;
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it is not a limbe, it is not a superficies, it is not a quality, it is not a small matter; but it is a body, it is a legion of devils, it is a multitude of sins, it is a kingdome of hell. This is that beastly corruption which we have all contracted.
it is not a limb, it is not a superficies, it is not a quality, it is not a small matter; but it is a body, it is a legion of Devils, it is a multitude of Sins, it is a Kingdom of hell. This is that beastly corruption which we have all contracted.
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that is, originall sinne; because if we should take it for actuall sinne, then wee could not take children into the definition; but they are stung to death, they die,
that is, original sin; Because if we should take it for actual sin, then we could not take children into the definition; but they Are stung to death, they die,
God gave the Law for a good Law, for a holy, and just Law, how came it then to bee the strength of sinne? It seemes God machinated a mischiefe to mankind, to give him that which should make him more sinfull.
God gave the Law for a good Law, for a holy, and just Law, how Come it then to be the strength of sin? It seems God machinated a mischief to mankind, to give him that which should make him more sinful.
But you must understand it is one thing that a man doth upon purpose, and for good, and it is another thing when the man to whom it is done can receive it so.
But you must understand it is one thing that a man does upon purpose, and for good, and it is Another thing when the man to whom it is done can receive it so.
the druggs that he gives, and the ingredients are able to worke their effect, if they fall into a good body: but if the Patient bee froward and will not be ruled,
the drugs that he gives, and the ingredients Are able to work their Effect, if they fallen into a good body: but if the Patient be froward and will not be ruled,
Now the fault is not in the Physician, nor in the Physick, they be both very good, but the fault is resident in the party, that was not prepared for it,
Now the fault is not in the physician, nor in the Physic, they be both very good, but the fault is resident in the party, that was not prepared for it,
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the Law that was made to kill sin, it gives life unto it, as the Apostle tells us at large, Rom. 7. (hee saith) That sinne was dead untill the Law came in.
the Law that was made to kill since, it gives life unto it, as the Apostle tells us At large, Rom. 7. (he Says) That sin was dead until the Law Come in.
I say, it comes to passe upon occasion of our weaknesse, and sinfulnesse; which takes not the Law of God for that end which he gave it for; but to a contrary end.
I say, it comes to pass upon occasion of our weakness, and sinfulness; which Takes not the Law of God for that end which he gave it for; but to a contrary end.
The first reason, why the Law by occasion becomes the strength of sinne, is this, (as Chrysostome saith) that it makes our sinnes manifest; a man that is detected growes the more desperate: as long as he can keepe himselfe quiet, and be secret, and unseene, hee is more modest,
The First reason, why the Law by occasion becomes the strength of sin, is this, (as Chrysostom Says) that it makes our Sins manifest; a man that is detected grows the more desperate: as long as he can keep himself quiet, and be secret, and unseen, he is more modest,
and he will approve and make a defence for those things that are damnable: the Apostle doth insinuate the reason, Rom. 8.9. where hee saith, till the Law of God came, he did not know concupiscence, except the Law had said, thou shalt not lust.
and he will approve and make a defence for those things that Are damnable: the Apostle does insinuate the reason, Rom. 8.9. where he Says, till the Law of God Come, he did not know concupiscence, except the Law had said, thou shalt not lust.
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This you know by experience, that there is great difference betweene a foolish and an understanding servant: (The Lord Iesus saith) the understanding servant that knowes his masters will,
This you know by experience, that there is great difference between a foolish and an understanding servant: (The Lord Iesus Says) the understanding servant that knows his Masters will,
he sinnes more easily, he hath weak passions, hee sinnes within compasse; hee sinnes as bruit beasts doe, which seldome or never transcend the limits of nature; and they exceed mankinde in many respects, in moderating their lusts and concupiscence: but when the Law of God comes in place, it rouzeth a man from his ignorance, which would damne him;
he Sins more Easily, he hath weak passion, he Sins within compass; he Sins as bruit beasts do, which seldom or never transcend the Limits of nature; and they exceed mankind in many respects, in moderating their Lustiest and concupiscence: but when the Law of God comes in place, it rouzeth a man from his ignorance, which would damn him;
Againe, another reason is, (saith St. Chrysostom ) in this that God doth stretch forth his prohibition, the nature of man is alway to desire, and long after that which is forbidden: and there is nothing that inflames his affections, so as the prohibition of the things hee desires. Would you have a booke sell well, get it prohibited; the onely way to make a woman to be a blabb, is to bid her keep counsell: it is the nature of man still to affect things unlawfull, and interdicted; and so much the stronger the interdiction is,
Again, Another reason is, (Says Saint Chrysostom) in this that God does stretch forth his prohibition, the nature of man is always to desire, and long After that which is forbidden: and there is nothing that inflames his affections, so as the prohibition of the things he Desires. Would you have a book fell well, get it prohibited; the only Way to make a woman to be a blab, is to bid her keep counsel: it is the nature of man still to affect things unlawful, and interdicted; and so much the Stronger the interdiction is,
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What, hath God made you to live as slaves under governement? doth he keepe you under the rodde? doth hee keepe you within the pale? hath hee forbid you one fruit of the garden? As if hee should say,
What, hath God made you to live as slaves under government? does he keep you under the rod? does he keep you within the pale? hath he forbid you one fruit of the garden? As if he should say,
And so it continues in the mind of man still, he will have his owne mind, though it be contrary to the will of God; and though he hinder himselfe he will have it,
And so it continues in the mind of man still, he will have his own mind, though it be contrary to the will of God; and though he hinder himself he will have it,
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if hee get hell for his will, yet he will have his will. This poyson being in our nature, makes good the doctrine that we speak of, that sinne revives;
if he get hell for his will, yet he will have his will. This poison being in our nature, makes good the Doctrine that we speak of, that sin revives;
but especially when it is atchieved against a dangerous enemy; The child of God is borne to be a Conquerour, as (St. Iohn saith,) 1 Iohn 5.4. Every thing that is born of God overcommeth the world.
but especially when it is achieved against a dangerous enemy; The child of God is born to be a Conqueror, as (Saint John Says,) 1 John 5.4. Every thing that is born of God Overcometh the world.
Saith Seneca, there are many men that have subdued Principalities, Kingdomes, Cities, Townes, and Countries, and brought them under their owne masterie;
Says Senecca, there Are many men that have subdued Principalities, Kingdoms, Cities, Towns, and Countries, and brought them under their own mastery;
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but there are few that have guided themselves, but still there is a Tiger within them, that disgraceth and obscureth their outward conquest, by reason of the foule seethings,
but there Are few that have guided themselves, but still there is a Tiger within them, that disgraceth and obscureth their outward conquest, by reason of the foul seethings,
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and reputed in the world to be lost, rather by flying, than by dying; for there are many men slaine in the field, that are not accounted as cowards, and fugitives, or vanquished men,
and reputed in the world to be lost, rather by flying, than by dying; for there Are many men slain in the field, that Are not accounted as cowards, and fugitives, or vanquished men,
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hee that remaines accounts himselfe the Victor, because the rest are fled, and vanished away. So the spirituall victory in Christ, it is lost by flying;
he that remains accounts himself the Victor, Because the rest Are fled, and vanished away. So the spiritual victory in christ, it is lost by flying;
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and (the Text saith) he found nothing in him, but he was as the finest flowre of wheat, without all bran of corruption, without all inclination to sinne, being conceived,
and (the Text Says) he found nothing in him, but he was as the Finest flower of wheat, without all bran of corruption, without all inclination to sin, being conceived,
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insomuch as hee defies all his adversaries, hee challengeth them, saying, Who can accuse mee of sinne? Because (I say) our blessed Saviour in all the parts of him, had nothing but the light of purity in his eyes, in his understanding, in his tongue, in his gesture, in his words, in his actions, in his perseverance, in all the parts of his doctrine, in all the passages of his miracles, there was nothing else but a fountaine and a world of purity;
insomuch as he defies all his Adversaries, he Challengeth them, saying, Who can accuse me of sin? Because (I say) our blessed Saviour in all the parts of him, had nothing but the Light of purity in his eyes, in his understanding, in his tongue, in his gesture, in his words, in his actions, in his perseverance, in all the parts of his Doctrine, in all the passages of his Miracles, there was nothing Else but a fountain and a world of purity;
therefore death incroaching (by the malice and violence of sathan, and the envy of the high priests ) upon him that had no sinne, it lost all the power,
Therefore death encroaching (by the malice and violence of sathan, and the envy of the high Priests) upon him that had no sin, it lost all the power,
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for Christ overcame sinne, by satisfying for it on his holy crosse, and by his example in his holy life; by giving a holy example to his Apostles, and Disciples, and all beleevers in the world.
for christ overcame sin, by satisfying for it on his holy cross, and by his Exampl in his holy life; by giving a holy Exampl to his Apostles, and Disciples, and all believers in the world.
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and he overcame sinne by his gracious example, by the copie of his holy life; and much more by his holy Spirit, by which he diffuseth his grace to thousands and millions in the world that beleeve in him;
and he overcame sin by his gracious Exampl, by the copy of his holy life; and much more by his holy Spirit, by which he diffuseth his grace to thousands and millions in the world that believe in him;
and he gave his people the infusion of his Spirit to guide them, by the which Originall sinne is weakned, the sire is abated and allayed, the edge of sin is lessened.
and he gave his people the infusion of his Spirit to guide them, by the which Original sin is weakened, the sire is abated and allayed, the edge of since is lessened.
The last is, over the Law. That still is the greatest enemy; that still layes before us the judgments of God, Doe this and live: Doe that and be damned.
The last is, over the Law. That still is the greatest enemy; that still lays before us the Judgments of God, Do this and live: Do that and be damned.
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If thou be a drunkard, if thou be lustfull, if thou be covetous and worldly, if thou be revengefull and malicious, the sentence of damnation is passed upon thee:
If thou be a drunkard, if thou be lustful, if thou be covetous and worldly, if thou be revengeful and malicious, the sentence of damnation is passed upon thee:
and still puts us into qualmes of conscience for our misdeeds, and curbes and bridles us by the checks of conscience; that if a man could but see the end of these foule actions,
and still puts us into qualms of conscience for our misdeeds, and curbs and bridles us by the Checks of conscience; that if a man could but see the end of these foul actions,
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They are now gone before in the head, they shall then follow in the body. (Saith St. Austin, ) Whatsoever Christ hath done in his owne body, it shall follow in our mortall bodies;
They Are now gone before in the head, they shall then follow in the body. (Says Saint Austin,) Whatsoever christ hath done in his own body, it shall follow in our Mortal bodies;
When hee shall change them, and make them like unto his owne glorious body, according to his mighty power, whereby he is able to subdue all things to himselfe.
When he shall change them, and make them like unto his own glorious body, according to his mighty power, whereby he is able to subdue all things to himself.
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I beseech you (beloved in the Lord) let us consider what part we have in this victory: wee ought not to insult and triumph in a vaine presumption, in blessings that pertaine not to us:
I beseech you (Beloved in the Lord) let us Consider what part we have in this victory: we ought not to insult and triumph in a vain presumption, in blessings that pertain not to us:
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we are rather as so many conquered slaves, and vassals that lie at the command of death; that whereas wee should tread Satan under our feet, Satan tramples us under his,
we Are rather as so many conquered slaves, and vassals that lie At the command of death; that whereas we should tread Satan under our feet, Satan tramples us under his,
and this sting, it pierceth through the heart, and stabbs the soule of every covetous man in the world, that they cannot claime any part of that victory, which God communicates to his children;
and this sting, it pierces through the heart, and stabbs the soul of every covetous man in the world, that they cannot claim any part of that victory, which God communicates to his children;
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but with greedinesse seeke when one prey is enjoyed, how to obtaine another, these that make their vessells that should be Temples of God, the brothell-houses of the Devill;
but with greediness seek when one prey is enjoyed, how to obtain Another, these that make their vessels that should be Temples of God, the Brothelhouses of the devil;
these comming Creatures, how, or with what face, with what confidence can they lay claime to the victory, that we have in God through Iesus Christ our Lord, being nothing else but bruits,
these coming Creatures, how, or with what face, with what confidence can they lay claim to the victory, that we have in God through Iesus christ our Lord, being nothing Else but bruits,
that take delight to sting their brethren, to doe mischiefe without cause: to sow the seeds of dissention, that will wrangle out their lives to trouble others, to bring upon them endlesse suits,
that take delight to sting their brothers, to do mischief without cause: to sow the seeds of dissension, that will wrangle out their lives to trouble Others, to bring upon them endless suits,
and questions, that shall never be decided, to vexe the world with begging, or buying of new found offfices, to make their hands full out of every thing, sacred and prophane;
and questions, that shall never be decided, to vex the world with begging, or buying of new found offfices, to make their hands full out of every thing, sacred and profane;
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That these Creatures (I say) should come, and claime any part in this victory, that we have in Christ, it were a fanaticall madnesse, a ridiculous base delusion.
That these Creatures (I say) should come, and claim any part in this victory, that we have in christ, it were a fanatical madness, a ridiculous base delusion.
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Therefore let them that are willing to comfort their owne soules against the day of trouble, let them thinke that there is no comfort to bee had but in this victory:
Therefore let them that Are willing to Comfort their own Souls against the day of trouble, let them think that there is no Comfort to be had but in this victory:
they may thinke they are Conquerers, but they are the Devills vanquished ones: they are his captives, they are held in the Devils Irons: God be mercifull to us,
they may think they Are Conquerors, but they Are the Devils vanquished ones: they Are his captives, they Are held in the Devils Irons: God be merciful to us,
But this victory notwithstanding is the Churches, and wee are of the Church: wee are baptized, wee are called to the knowledge of the misteries of the Gospel; and God doth not call men for nothing, hee doth not make his mysteries idle.
But this victory notwithstanding is the Churches, and we Are of the Church: we Are baptised, we Are called to the knowledge of the Mysteres of the Gospel; and God does not call men for nothing, he does not make his Mysteres idle.
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nor no meanes, nor will: if there bee not so much as a will, yet let him that hath the wills of men in his hand, that hath the hearts of men in his hand,
nor no means, nor will: if there be not so much as a will, yet let him that hath the wills of men in his hand, that hath the hearts of men in his hand,
that is, in the hand of God: which is the Lord of Hoasts, and Armies. It is he alone that enclines the battaile, it is hee that weakneth the adversaries,
that is, in the hand of God: which is the Lord of Hosts, and Armies. It is he alone that inclines the battle, it is he that weakeneth the Adversaries,
This spirituall conquest is of all others the most excellent, for the rest (as Isay saith) They are gotten with tumult, and with tumbling of garments in bloud.
This spiritual conquest is of all Others the most excellent, for the rest (as Saiah Says) They Are got with tumult, and with tumbling of garments in blood.
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But this conquest that we have in the Lord Iesus, it was like a Lamb-slaughter in the day of Madian. You know in the day of Madian what kinde of victory it was, Gideon went out, hee did nothing; the Lord did all for him:
But this conquest that we have in the Lord Iesus, it was like a Lamb-slaughter in the day of Midian. You know in the day of Midian what kind of victory it was, gideon went out, he did nothing; the Lord did all for him:
for still hee brought downe his troups from thousands to hundreds, to three hundred, and when they were to be set to worke, they did nothing but onely clash their broken pitchers; and the Lord wrought a great slaughter in the Hoast of Madian. Such a victory is the conquest wee have in Iesus Christ our Lord: he is still the victor, that got the conquest without all appearance of second Causes, without all union of forces, and power in the world, that God may be all in all.
for still he brought down his troops from thousands to hundreds, to three hundred, and when they were to be Set to work, they did nothing but only clash their broken pitchers; and the Lord wrought a great slaughter in the Host of Midian. Such a victory is the conquest we have in Iesus christ our Lord: he is still the victor, that god the conquest without all appearance of second Causes, without all Union of forces, and power in the world, that God may be all in all.
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In other victories there be many sharers that may claime a part in the conquest, there is something belongs to the Generall, some to the Colonels, some to the Captaines, some to the other Officers, some to the common Souldiers.
In other victories there be many sharers that may claim a part in the conquest, there is something belongs to the General, Some to the Colonels, Some to the Captains, Some to the other Officers, Some to the Common Soldiers.
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But in this victory which thou hast gotten over thy selfe, in giving, and forgiving; thou hast gotten the glory The like may wee much more truly say of God,
But in this victory which thou hast got over thy self, in giving, and forgiving; thou hast got the glory The like may we much more truly say of God,
So Tertullian speaking of this point, in his fifth booke against Marcian, Chap. 10. The Apostle (saith he) being well advised how the conquest comes to a Christian, hee gives no thanks to any other God;
So Tertullian speaking of this point, in his fifth book against Marcian, Chap. 10. The Apostle (Says he) being well advised how the conquest comes to a Christian, he gives no thanks to any other God;
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If Marcians god, (as Marcian supposed hee had another god than that which is the Father of our Lord Iesus Christ, ) can tell mee such things as hee hath done;
If Marcians god, (as Marcian supposed he had Another god than that which is the Father of our Lord Iesus christ,) can tell me such things as he hath done;
But till then, I will account him Marcians Idoll, a meere Idoll. And S. Ierome speaking of this argument, Thanks be to God that hath given us victory through Iesus Christ our Lord.
But till then, I will account him Marcians Idol, a mere Idol. And S. Jerome speaking of this argument, Thanks be to God that hath given us victory through Iesus christ our Lord.
and by what death was he swallowed up? by the death of life. That is a strange saying, that Death should be swallowed up by the death of life. Why should I doubt to say that of God, which God hath not doubted to doe for mee? God hath certainly performed this for me, therefore I may speake, and affirme this of him.
and by what death was he swallowed up? by the death of life. That is a strange saying, that Death should be swallowed up by the death of life. Why should I doubt to say that of God, which God hath not doubted to do for me? God hath Certainly performed this for me, Therefore I may speak, and affirm this of him.
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What is the matter therefore that the Apostle saith, wee may insult thus over Death, and give thanks to God for the victory? because (saith he) that Life being dead, did kill Death, the fulnesse of life, did swallow up the bitternesse of death: and all death and miserie is dissolved,
What is the matter Therefore that the Apostle Says, we may insult thus over Death, and give thanks to God for the victory? Because (Says he) that Life being dead, did kill Death, the fullness of life, did swallow up the bitterness of death: and all death and misery is dissolved,
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and consumed in the body of the Lord Iesus. So S. Chrysostome saith, In this great warre (saith he) the trophee was planted by the hand of the Lord himselfe, he set downe the standard; he set downe the place; and note,
and consumed in the body of the Lord Iesus. So S. Chrysostom Says, In this great war (Says he) the trophy was planted by the hand of the Lord himself, he Set down the standard; he Set down the place; and note,
and mark where the enemy was discomfited, and left the field. But after that was done, he cast out garlands as after the battaile is won, after the field is won;
and mark where the enemy was discomfited, and left the field. But After that was done, he cast out garlands as After the battle is wone, After the field is wone;
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and participate of that noble and glorious victory, which himselfe hath only attained. But this point of Doctrine must bee brought home more familiarly:
and participate of that noble and glorious victory, which himself hath only attained. But this point of Doctrine must be brought home more familiarly:
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that it should be ours? seeing both personall actions be uncommunicable, that which is done by one person, is not communicated to another person; because the act is confined in him that did the act.
that it should be ours? seeing both personal actions be uncommunicable, that which is done by one person, is not communicated to Another person; Because the act is confined in him that did the act.
And seeing also that the children of God as long as they live in this world, that they cannot be called Conquerours of their temptations; for they are conquered many times:
And seeing also that the children of God as long as they live in this world, that they cannot be called Conquerors of their temptations; for they Are conquered many times:
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so that what victory had this man? what victory had Manasses, that afterwards was saved by the miracle of mercie? What victory had hee over those murtherous attempts,
so that what victory had this man? what victory had Manasses, that afterwards was saved by the miracle of mercy? What victory had he over those murderous attempts,
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and conceits that he had, whereby hee put to death many thousands of Gods children? What conquest had Salomon, when he was brought from his high wisedome to that low ebb? when hee was brought to serve whores, and devils, and Idols? and yet hee was a Type of Christ,
and conceits that he had, whereby he put to death many thousands of God's children? What conquest had Solomon, when he was brought from his high Wisdom to that low ebb? when he was brought to serve whores, and Devils, and Idols? and yet he was a Type of christ,
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but by way of merit they are applied, and extended to all the world of Beleevers. Wee may understand this by those things that God hath given us, by the comparisons he hath made unto us in the Scriptures; as being figures and fore-runners of his blessed Sonne. In 1 Sam. 17.8, 9. looke there at that mighty president, the fight betweene Goliah and David: which figured unto us the fight betweene the devill and the world,
but by Way of merit they Are applied, and extended to all the world of Believers. we may understand this by those things that God hath given us, by the comparisons he hath made unto us in the Scriptures; as being figures and forerunners of his blessed Son. In 1 Sam. 17.8, 9. look there At that mighty president, the fight between Goliath and David: which figured unto us the fight between the Devil and the world,
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Marke what the Captaine of the Philistines saith, Why (saith he) should we joyne our selves in battaile the whole Army? let there be one man chosen out on either part,
Mark what the Captain of the philistines Says, Why (Says he) should we join our selves in battle the Whole Army? let there be one man chosen out on either part,
and the effect of that victory redounded to thousands; to Saul which was the King, and to all his Courtiers, and to all Israell, to all the people of God: the power of Davids victory belonged to them all:
and the Effect of that victory redounded to thousands; to Saul which was the King, and to all his Courtiers, and to all Israel, to all the people of God: the power of Davids victory belonged to them all:
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and so the action of David, it was not limited to his owne person, because hee was a chosen man, a chosen vessell set forth by the Spirit of God to this victory.
and so the actium of David, it was not limited to his own person, Because he was a chosen man, a chosen vessel Set forth by the Spirit of God to this victory.
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Therefore the power of the victory was beneficiall to all his Countrymen; much more is the victory which Christ hath obtained against the powers of darknesse;
Therefore the power of the victory was beneficial to all his Countrymen; much more is the victory which christ hath obtained against the Powers of darkness;
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It is that which is called our victory, because the Iew overcame the Philistin: Therefore all the Iewes overcame the Philistins, because our flesh and nature hath overcome in Christ,
It is that which is called our victory, Because the Iew overcame the Philistines: Therefore all the Iewes overcame the philistines, Because our Flesh and nature hath overcome in christ,
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when Abraham came to destroy those 5. Kings, and to rescue Lot; and the four Kings that were defeated, that Text saith, that Abraham alone, and his owne people got the victory:
when Abraham Come to destroy those 5. Kings, and to rescue Lot; and the four Kings that were defeated, that Text Says, that Abraham alone, and his own people god the victory:
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but when hee had done, the glory of the victory was given to all those that had lost in the battaile, every man had his owne as far as might be restored;
but when he had done, the glory of the victory was given to all those that had lost in the battle, every man had his own as Far as might be restored;
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Therefore (I say) if this were possible in humane things, how shall we doubt of it in the Omnipotencie of the Almighty, that the victory of Christ is made common to all that beleeve in him? and they have part in that victory that can claime it, that can intreat it of him;
Therefore (I say) if this were possible in humane things, how shall we doubt of it in the Omnipotency of the Almighty, that the victory of christ is made Common to all that believe in him? and they have part in that victory that can claim it, that can entreat it of him;
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Againe, wee see in 1 Sam. 30. when the people were ready to stone David; and he receives an answer from the Lord, that if he would follow those robbers, hee should rescue the prey,
Again, we see in 1 Sam. 30. when the people were ready to stone David; and he receives an answer from the Lord, that if he would follow those robbers, he should rescue the prey,
Who will trust you in this thing? who will beleeve you in this matter? they that stay by the stuffe, they shall have as good share as they that fought in the battell, because although they went not with us,
Who will trust you in this thing? who will believe you in this matter? they that stay by the stuff, they shall have as good share as they that fought in the battle, Because although they went not with us,
they that were not able to follow, they that could not march along with them, they have part of the prey; and they that never came out, they that did not dare to rescue their goods, they have the prey sent home to them.
they that were not able to follow, they that could not march along with them, they have part of the prey; and they that never Come out, they that did not Dare to rescue their goods, they have the prey sent home to them.
yet hee takes not the victory alone, but he gives us part and possession; he gives us part of the spoiles of his enemies, hee makes us Conquerers of all those that he hath conquered.
yet he Takes not the victory alone, but he gives us part and possession; he gives us part of the spoils of his enemies, he makes us Conquerors of all those that he hath conquered.
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and upon this promise, faith doth worke, and saith, Christ is mine, and all Christ belongs to me: He was incarnate for mee, hee was borne for me, he lived for me, he died for me, he rose againe for me, he overcame for mee, and whatsoever he did it is mine; that is the power of faith, by way of application, which God hath given as a duty,
and upon this promise, faith does work, and Says, christ is mine, and all christ belongs to me: He was incarnate for me, he was born for me, he lived for me, he died for me, he rose again for me, he overcame for me, and whatsoever he did it is mine; that is the power of faith, by Way of application, which God hath given as a duty,
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and by this meanes of application, we are made Conquerers. The second meanes is Corroboration. When faith hath applied Christ, it receives comfort and power;
and by this means of application, we Are made Conquerors. The second means is Corroboration. When faith hath applied christ, it receives Comfort and power;
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Let us therefore call unto God that gives both, to give us application, and to strengthen our spirits by his powerfull inhabitation: that as wee know wherein our strength consists, so we may be able to exercise that strength wee have received, that our faith bee not in vaine, (for a dead faith is in vaine, saith Bernard ) for hee that overcomes must bee a live man, there is no dead man that can overcome;
Let us Therefore call unto God that gives both, to give us application, and to strengthen our spirits by his powerful inhabitation: that as we know wherein our strength consists, so we may be able to exercise that strength we have received, that our faith be not in vain, (for a dead faith is in vain, Says Bernard) for he that overcomes must be a live man, there is no dead man that can overcome;
and he must not onely be a live man, but hee must bee quicke, and able; for a sicke man cannot fight. Let us therefore labour that as God hath given us faith, that it may be a living faith, that it may be a working faith;
and he must not only be a live man, but he must be quick, and able; for a sick man cannot fight. Let us Therefore labour that as God hath given us faith, that it may be a living faith, that it may be a working faith;
that we may bee strong, and couragious, and quit our selves like men, in the battell of the Lord, that wee may stand in our strength, that wee may hold that tenent of victory,
that we may be strong, and courageous, and quit our selves like men, in the battle of the Lord, that we may stand in our strength, that we may hold that tenent of victory,
Secondly, how can this bee made good? when as the children of God by experience find in themselves such weaknesse, that they are conquered almost by every temptation.
Secondly, how can this be made good? when as the children of God by experience find in themselves such weakness, that they Are conquered almost by every temptation.
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And the Lord doth not this for any harme he wishes them, but to exercise their humilitie in the sight of their frailty, that they might see their weaknesse,
And the Lord does not this for any harm he wishes them, but to exercise their humility in the sighed of their frailty, that they might see their weakness,
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and the wisest man out of himselfe, that there is no man that can rule himselfe in any passion, the least matter of revenge makes a man forget himselfe, forget his Christian charity, and he boyles in his blood till hee have some recompence for the wrong done him.
and the Wisest man out of himself, that there is no man that can Rule himself in any passion, the least matter of revenge makes a man forget himself, forget his Christian charity, and he boils in his blood till he have Some recompense for the wrong done him.
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still he hath a sting of it to his death, to his dying-day, and where is the victory then? what conquest is this? When a man suffers the least wrong, presently to sweare, or curse, or fall into angry termes, as though there were no Spirit of God to rule him? when a man is offered a matter of gaine, and advantage, that hee will set it upon the tenters, and wrest his conscience to bring it in,
still he hath a sting of it to his death, to his Dying day, and where is the victory then? what conquest is this? When a man suffers the least wrong, presently to swear, or curse, or fallen into angry terms, as though there were no Spirit of God to Rule him? when a man is offered a matter of gain, and advantage, that he will Set it upon the tenters, and wrest his conscience to bring it in,
A man that hath no good works, hath no testimoniall, and hee that hath no letters testimoniall, when he travels the Country, hee is accounted a runnagate, and vagabond, and is clapt up every whereas he goes.
A man that hath no good works, hath no testimonial, and he that hath no letters testimonial, when he travels the Country, he is accounted a runagate, and vagabond, and is clapped up every whereas he Goes.
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And yet notwithstanding, when the Lord comes to deliver the reward, to give the retribution, he doth not so much examine the dignity of the work, but the dignity and soundnesse of faith, whereby wee lay hold on the principall, whereby we lay hold of him that is the Captaine of our nature, and in him we overcome.
And yet notwithstanding, when the Lord comes to deliver the reward, to give the retribution, he does not so much examine the dignity of the work, but the dignity and soundness of faith, whereby we lay hold on the principal, whereby we lay hold of him that is the Captain of our nature, and in him we overcome.
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For wee must consider, that the victory is without us, and though God give us grace many times within our selves to overcome temptations, yet the maine victory is without us, in Christ Iesus, therefore wee are to flie to him,
For we must Consider, that the victory is without us, and though God give us grace many times within our selves to overcome temptations, yet the main victory is without us, in christ Iesus, Therefore we Are to fly to him,
and to desire of him a perfect conquest, and that all our imperfections may bee shrowded under his glorious victory. This is that that makes us conquerers.
and to desire of him a perfect conquest, and that all our imperfections may be shrouded under his glorious victory. This is that that makes us conquerors.
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To conclude this point, wee see it in the Father of the faithfull, in Abraham; hee is commended for his faith; but there is no great matter of any works, (as the Apostle saith concerning workes) hee had no great matter to glory before God; hee could not glory before God, before men he might.
To conclude this point, we see it in the Father of the faithful, in Abraham; he is commended for his faith; but there is no great matter of any works, (as the Apostle Says Concerning works) he had no great matter to glory before God; he could not glory before God, before men he might.
that he would give him the land of Canaan where hee was, though not for his owne possession, yet to his posterity, and that this land of Canaan was a figure, and embleme of heaven, that glorious Kingdome which is above.
that he would give him the land of Canaan where he was, though not for his own possession, yet to his posterity, and that this land of Canaan was a figure, and emblem of heaven, that glorious Kingdom which is above.
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he beleeved God that he was omnipotent, and true of his promise, and that was accounted to him for righteousnesse: So in us that are the children of Abraham, although wee must study holinesse, without which no man shall see God:
he believed God that he was omnipotent, and true of his promise, and that was accounted to him for righteousness: So in us that Are the children of Abraham, although we must study holiness, without which no man shall see God:
and we must abhor all the works of darknesse, and come into the light; yet we are so fraile in this flesh, that we cannot doe the one, nor the other. But miserable wretches!
and we must abhor all the works of darkness, and come into the Light; yet we Are so frail in this Flesh, that we cannot do the one, nor the other. But miserable wretches!
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Thanks be to God since wee have the victory in Christ Iesus our Lord: that is, since wee have both received the fulnesse of the conquest imparted to us,
Thanks be to God since we have the victory in christ Iesus our Lord: that is, since we have both received the fullness of the conquest imparted to us,
For indeed, as wee are bound to thanke God for every thing that wee receive, so much more for the chiefe and principall things that wee take from his hands.
For indeed, as we Are bound to thank God for every thing that we receive, so much more for the chief and principal things that we take from his hands.
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that in sight, that there was nothing that domineered, nor nothing got the victory but death, and sinne, and hell: and to conquer these miscreants, that had over-run all the world;
that in sighed, that there was nothing that domineered, nor nothing god the victory but death, and sin, and hell: and to conquer these miscreants, that had overrun all the world;
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and if there bee any blessing for us to blesse our soules in, it is this, that we are conquerers in Christ, saith St. Austin: For (saith hee) If I must thanke God for every petty benefit, what greater reason can I have then to give thanks for chiefe and maine benefits?
and if there be any blessing for us to bless our Souls in, it is this, that we Are conquerors in christ, Says Saint Austin: For (Says he) If I must thank God for every Petty benefit, what greater reason can I have then to give thanks for chief and main benefits?
Thanke God, (saith St. Bernard ) thanke not thy selfe, thank not Saints, thanke not Angels, thanke not preparatory works, thanke not foreseene merits, thanke nothing else;
Thank God, (Says Saint Bernard) thank not thy self, thank not Saints, thank not Angels, thank not preparatory works, thank not foreseen merits, thank nothing Else;
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SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15. ult. Therefore beloved brethren be stedfast and unmoveable, abounding in the worke of the Lord alway,
SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15. ult. Therefore Beloved brothers be steadfast and Unmovable, abounding in the work of the Lord always,
WEE are come now to the conclusion of this Chapter, which followes most naturally, (as Chrysostome saith) Therefore my beloved brethren, be ye stedfast, &c. It is a true conclusion, when a man hath fully proved the premises:
we Are come now to the conclusion of this Chapter, which follows most naturally, (as Chrysostom Says) Therefore my Beloved brothers, be you steadfast, etc. It is a true conclusion, when a man hath Fully proved the premises:
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hee that concludes a thing before he hath argued well, and proved the matter he discourseth of, hee is either a foole or a falsarie; for it must needs argue it is a lie,
he that concludes a thing before he hath argued well, and proved the matter he discourseth of, he is either a fool or a falsary; for it must needs argue it is a lie,
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nor upon weak evidences, but upon strong perswasion and demonstration, (saith Tertullian. ) Hee useth all the strength of the holy Ghost to perswade to this powerfull article of the Resurrection: his meaning is with all the power of the holy Ghost that he was capable of;
nor upon weak evidences, but upon strong persuasion and demonstration, (Says Tertullian.) He uses all the strength of the holy Ghost to persuade to this powerful article of the Resurrection: his meaning is with all the power of the holy Ghost that he was capable of;
when he had so beat it into them, as that there was no scruple left to any gainsayer or contradictor; when he had shewed the cause of the Resurrection; when he had shewed the maner of it;
when he had so beatrice it into them, as that there was no scruple left to any gainsayer or contradictor; when he had showed the cause of the Resurrection; when he had showed the manner of it;
when hee had shewed the effects and consequents of it, of that glorious incorruption and immortality; when hee had proved it by force of holy Scriptures, Oh death, I will be thy death:
when he had showed the effects and consequents of it, of that glorious incorruption and immortality; when he had proved it by force of holy Scriptures, O death, I will be thy death:
but the Spirit of God teacheth us first to settle the understandings, to perswade the minds of men, by strong and puissant arguments; and then to draw forth conclusions:
but the Spirit of God Teaches us First to settle the understandings, to persuade the minds of men, by strong and puissant Arguments; and then to draw forth conclusions:
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for hee must first move a mans senses and understanding, and then draw his will; for the will is alway plyable to the conclusion, but the understanding is attentive to the demonstration.
for he must First move a men Senses and understanding, and then draw his will; for the will is always pliable to the conclusion, but the understanding is attentive to the demonstration.
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therefore he saith, Therefore my beloved brethren: that is, seeing these things are thus, seeing I have told you the will of God in this point, that Christ is risen himselfe;
Therefore he Says, Therefore my Beloved brothers: that is, seeing these things Are thus, seeing I have told you the will of God in this point, that christ is risen himself;
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Seeing that the Lord is able to doe what it pleaseth him, and that he doth it in the corne, in the grasse; that hee makes variety of all things in the world, that there is one kind of light of the Sunne, another of the moone, another of the stars;
Seeing that the Lord is able to do what it Pleases him, and that he does it in the corn, in the grass; that he makes variety of all things in the world, that there is one kind of Light of the Sun, Another of the moon, Another of the Stars;
the Lord that is able to work this strange variety in things of this nature, much more shall he in that second refined nature, in that proportion of glory that he hath ordained for us.
the Lord that is able to work this strange variety in things of this nature, much more shall he in that second refined nature, in that proportion of glory that he hath ordained for us.
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by the noise of a Trumpet, and by the voice of an Angell. Seeing I have proved this by the Spirit of prophesie, out of the Prophet Isay, and also out of Hosea, that death hath lost his sting, and the grave hath lost his victory; seeing all these things are so plain, that there is no man can take exceptions against them, Therefore my beloved brethren, be yee stedfast and unmoveable, &c. This is that sweet Rhetorick which the Spirit useth in the booke of God, and which we find no where else.
by the noise of a Trumpet, and by the voice of an Angel. Seeing I have proved this by the Spirit of prophesy, out of the Prophet Saiah, and also out of Hosea, that death hath lost his sting, and the grave hath lost his victory; seeing all these things Are so plain, that there is no man can take exceptions against them, Therefore my Beloved brothers, be ye steadfast and Unmovable, etc. This is that sweet Rhetoric which the Spirit uses in the book of God, and which we find no where Else.
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If we reade the writings of Heathen men, of Philosophers, they conclude before they have given satisfaction to him, that they would draw to approbation: they would draw him to probation, before they have proved it;
If we read the writings of Heathen men, of Philosophers, they conclude before they have given satisfaction to him, that they would draw to approbation: they would draw him to probation, before they have proved it;
and yet they will draw a man, and bring him to their faction, or else he is accounted an adversary. This is the wisedome of men, to steale away the hearts of men, to seek to be masters before they have gotten the masterie;
and yet they will draw a man, and bring him to their faction, or Else he is accounted an adversary. This is the Wisdom of men, to steal away the hearts of men, to seek to be Masters before they have got the mastery;
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Therefore upon this firme argument, grounded upon experience, upon Scripture, upon nature, and upon all these demonstrations, Beloved be ye stedfast and unmoveable, &c.
Therefore upon this firm argument, grounded upon experience, upon Scripture, upon nature, and upon all these demonstrations, beloved be you steadfast and Unmovable, etc.
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Love me, and say what thou wilt, (saith St. Austin ) therefore he calls them brethren, and beloved brethren, as being willing to fasten the conclusion upon them: (as St. Ierome saith) As the haire brings in the thread, and so the work is made,
Love me, and say what thou wilt, (Says Saint Austin) Therefore he calls them brothers, and Beloved brothers, as being willing to fasten the conclusion upon them: (as Saint Jerome Says) As the hair brings in the thread, and so the work is made,
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So the words of amity and love bring in the doctrine of Christ, that it may be a work of needle-work: as it is in Psal. 45. The Church stands in a garment of needle work, wrought with divers colours.
So the words of amity and love bring in the Doctrine of christ, that it may be a work of needlework: as it is in Psalm 45. The Church Stands in a garment of needle work, wrought with diverse colours.
He calls them here by a worthy compellation: Brethren of the same mother, brethren in the same faith, brethren as having their denomination of the same father; brethren as having drunke of the same Spirit of God; brethren as those that shall rise with my body in the common resurrection of bodies;
He calls them Here by a worthy compellation: Brothers of the same mother, brothers in the same faith, brothers as having their denomination of the same father; brothers as having drunk of the same Spirit of God; brothers as those that shall rise with my body in the Common resurrection of bodies;
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brethren, as those that are incorporated, and ingraft into Christ our elder brother: brethren as those that keepe a consort, in the tune in singing this song, Thanks be God that hath given us victory, brethren in all these things:
brothers, as those that Are incorporated, and ingraft into christ our elder brother: brothers as those that keep a consort, in the tune in singing this song, Thanks be God that hath given us victory, brothers in all these things:
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therefore I will stand no longer upon it, to shew the mildnesse and sweetnesse of the Gospell, it doth not terrifie, and threaten men to beleeve this or that;
Therefore I will stand no longer upon it, to show the mildness and sweetness of the Gospel, it does not terrify, and threaten men to believe this or that;
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but I deale not so, I come unto you as beloved brethren. It is the sweetnesse of the Gospell, that it hath this influence into the hearts and affections of men;
but I deal not so, I come unto you as Beloved brothers. It is the sweetness of the Gospel, that it hath this influence into the hearts and affections of men;
hee deales not as if he were a ruler over their faith; he deales not as the tyrants of the antichristian Church, to make them under paine of Anathema, to beleeve this or that;
he deals not as if he were a ruler over their faith; he deals not as the Tyrants of the Antichristian Church, to make them under pain of Anathema, to believe this or that;
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But the Apostle useth, and taketh another course, Therefore beloved Brethren. It is a word of a brother, it is a word that comes from God our Saviour, and it is the tenent of our common mother, the Church of God, the Spouse of Christ; therefore take it as brethren.
But the Apostle uses, and Takes Another course, Therefore Beloved Brothers. It is a word of a brother, it is a word that comes from God our Saviour, and it is the tenent of our Common mother, the Church of God, the Spouse of christ; Therefore take it as brothers.
So the Apostle would give us to understand, that the devill and wicked carnall temptations, doe alway labour to unsettle a man, to put him out of his place, to set him beside his cushion, as we use to say;
So the Apostle would give us to understand, that the Devil and wicked carnal temptations, do always labour to unsettle a man, to put him out of his place, to Set him beside his cushion, as we use to say;
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and not suffer himselfe to be displaced or disappointed, but to be like unto the Square or Cube, that which way soever it turnes, rests still upon its selfe;
and not suffer himself to be displaced or disappointed, but to be like unto the Square or Cube, that which Way soever it turns, rests still upon its self;
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Then secondly, be stedfast and unmoveable: that is, in respect of outward enemies, which come with great violence in your open profession, to displant and dislodge you.
Then secondly, be steadfast and Unmovable: that is, in respect of outward enemies, which come with great violence in your open profession, to displant and dislodge you.
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for so the words are, be not removed from the point, including a marvellous perfection, that a man must keep him constant to the very point of the place that he is in;
for so the words Are, be not removed from the point, including a marvellous perfection, that a man must keep him constant to the very point of the place that he is in;
the devill ofttimes seekes to remove men, and although he cannot altogether remove them out of their place, out of the seat of their holy faith and profession, yet hee will remove them from the very point of their place, he will make them dispute of some points, he will make them doubt of some things, hee will make them question somewhat.
the Devil ofttimes seeks to remove men, and although he cannot altogether remove them out of their place, out of the seat of their holy faith and profession, yet he will remove them from the very point of their place, he will make them dispute of Some points, he will make them doubt of Some things, he will make them question somewhat.
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those that are truely grounded upon Christ, they must be like a house built upon a rock, that when windes or weather come, they cannot prevaile against it:
those that Are truly grounded upon christ, they must be like a house built upon a rock, that when winds or weather come, they cannot prevail against it:
so strongly it is built, that all the waters are broken against it, but cannot downe with it. (Saith St. Austin ) While the waves of the sea threaten the ruine of the house, they are turned into froth: so while they seeke to ruinate the house of God, which is like to the Mountaines of Ierusalem, which stand fast for ever, and cannot be removed.
so strongly it is built, that all the waters Are broken against it, but cannot down with it. (Says Saint Austin) While the waves of the sea threaten the ruin of the house, they Are turned into froth: so while they seek to ruinate the house of God, which is like to the Mountains of Ierusalem, which stand fast for ever, and cannot be removed.
As for false hearts that will turne their religion upon every trouble, and will suffer themselves by disputations to be brought from that to another way;
As for false hearts that will turn their Religion upon every trouble, and will suffer themselves by disputations to be brought from that to Another Way;
for there is not any place for staggerers, and cowards, nor for any but those that apprehend truely this victory, by a demonstrative faith in Christ. There is no other meanes whereby they can lay claime to the victory of Christ besides this,
for there is not any place for staggerers, and cowards, nor for any but those that apprehend truly this victory, by a demonstrative faith in christ. There is no other means whereby they can lay claim to the victory of christ beside this,
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The next thing that he exhorts them to doe, after they bee setled in the faith; is, that they bee carefull to extend themselves to good works, for faith without works is dead, therefore hee saith, alway abounding in the work of the Lord. Where we are to consider;
The next thing that he exhorts them to do, After they be settled in the faith; is, that they be careful to extend themselves to good works, for faith without works is dead, Therefore he Says, always abounding in the work of the Lord. Where we Are to Consider;
Againe, every good thing is called the worke of the Lord, because it is referred to the Lord, and is done for the Lord. So, whatsoever good worke is done to these, it is done to me.
Again, every good thing is called the work of the Lord, Because it is referred to the Lord, and is done for the Lord. So, whatsoever good work is done to these, it is done to me.
Some thinke that the worke of the Lord here, is the Gospel; Abound in the worke of the Lord, that is, in the Gospel, which Christ came to preach himselfe, which he came to testifie, and witnesse by his death and passion, that is the worke of the Lord, that glorious worke, by the which we are all saved.
some think that the work of the Lord Here, is the Gospel; Abound in the work of the Lord, that is, in the Gospel, which christ Come to preach himself, which he Come to testify, and witness by his death and passion, that is the work of the Lord, that glorious work, by the which we Are all saved.
But I take it, the best and principall sense of the worke of the Lord in this place is, the Article of the Resurrection: Bee stedfast in the worke of the Lord; that is, be stedfast concerning the Article of the Resurrection, for this is the worke of the Lord, and upon this all the rest depends:
But I take it, the best and principal sense of the work of the Lord in this place is, the Article of the Resurrection: be steadfast in the work of the Lord; that is, be steadfast Concerning the Article of the Resurrection, for this is the work of the Lord, and upon this all the rest depends:
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but you have not lost your labour, as he saith in this verse; therefore when he saith, Be stedfast in the worke of the Lord, his meaning is, in the profession of the Resurrection of the body; that Christ shall raise them by vertue of his resurrection, bee stedfast in this worke.
but you have not lost your labour, as he Says in this verse; Therefore when he Says, Be steadfast in the work of the Lord, his meaning is, in the profession of the Resurrection of the body; that christ shall raise them by virtue of his resurrection, be steadfast in this work.
And this worke doth not exclude the other workes, but it drawes them in: Because I beleeve that there shall be a resurrection, therefore I beleeve the Gospel preached;
And this work does not exclude the other works, but it draws them in: Because I believe that there shall be a resurrection, Therefore I believe the Gospel preached;
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therefore I have faith in Christ; therefore I assent to that which is written in the Gospel; and because I hope for a reward at the resurrection, therefore I give almes to my brethren, I exercise works of charity, and doe good to my fellow members,
Therefore I have faith in christ; Therefore I assent to that which is written in the Gospel; and Because I hope for a reward At the resurrection, Therefore I give alms to my brothers, I exercise works of charity, and do good to my fellow members,
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but, the worke, the singular worke of the Lord, is this, whereby hee raised his Sonne from the dead, the totall of our faith, and resurrection, the onely thing that makes us assured of salvation. If thou beleeve with thine heart,
but, the work, the singular work of the Lord, is this, whereby he raised his Son from the dead, the total of our faith, and resurrection, the only thing that makes us assured of salvation. If thou believe with thine heart,
and confesse with thy mouth, that God hath raised Christ from the dead thou shalt bee saved, (saith the Apostle. ) Behold, the whole worke of salvation runnes upon this,
and confess with thy Mouth, that God hath raised christ from the dead thou shalt be saved, (Says the Apostle.) Behold, the Whole work of salvation runs upon this,
God doth require of us an eminency: for it is true, that unto him that worketh by the grace of God that he hath received, there is a commendation, and a testimony due unto him:
God does require of us an eminency: for it is true, that unto him that works by the grace of God that he hath received, there is a commendation, and a testimony due unto him:
yet notwithstanding if hee rest satisfied with his small measure, hee cannot aspire to this dignity, to partake of the conquest of Christ, because he doth not abound in the worke of the Lord. Abound in the worke of the Lord, that is, bee abundantly able to comfort thy selfe in this matter of the resurrection, and to comfort others that shall come to take comfort of thee:
yet notwithstanding if he rest satisfied with his small measure, he cannot aspire to this dignity, to partake of the conquest of christ, Because he does not abound in the work of the Lord. Abound in the work of the Lord, that is, be abundantly able to Comfort thy self in this matter of the resurrection, and to Comfort Others that shall come to take Comfort of thee:
so the children of God must abound in the worke that they have by the Lord, in the worke of charity, in the worke of beliefe, and apprehension of the Articles of their faith: In every thing the Lord will have them abounding creatures.
so the children of God must abound in the work that they have by the Lord, in the work of charity, in the work of belief, and apprehension of the Articles of their faith: In every thing the Lord will have them abounding creatures.
In the first beginning it was the blessing of the Lord, increase and multiply: we see of two creatures, hee made a great world by that blessing upon it.
In the First beginning it was the blessing of the Lord, increase and multiply: we see of two creatures, he made a great world by that blessing upon it.
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but abound, and goe forward. Hee must abound, not to supererogation (as the Papists would have it) a man cannot be so abundant as to have enough for himselfe and others; God knows, he that hath the most hath too little for himselfe;
but abound, and go forward. He must abound, not to supererogation (as the Papists would have it) a man cannot be so abundant as to have enough for himself and Others; God knows, he that hath the most hath too little for himself;
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For this is the meaning of the Apostle, where he saith, Bee abundant in the worke of the Lord; that is, that they should not content themselves with that measure that they had received, there is more before;
For this is the meaning of the Apostle, where he Says, be abundant in the work of the Lord; that is, that they should not content themselves with that measure that they had received, there is more before;
especially the work of the Lord is hard, and contrary to flesh and blood, which is made easie by the grace of God, but when a man hath begun, he thinkes he may safely with a good conscience leave off after a short time,
especially the work of the Lord is hard, and contrary to Flesh and blood, which is made easy by the grace of God, but when a man hath begun, he thinks he may safely with a good conscience leave off After a short time,
he thinks his earnestnesse, and fervour, and heat of zeale in his youth may admit some kinde of allay, and his former zeale may be a sufficient defence for it:
he thinks his earnestness, and fervour, and heat of zeal in his youth may admit Some kind of allay, and his former zeal may be a sufficient defence for it:
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so the Apostle cuts this sluggishnesse away, & tells them he would have them be as a fountaine, he would have them abound; never to be exhausted, never to be drawne dry;
so the Apostle cuts this sluggishness away, & tells them he would have them be as a fountain, he would have them abound; never to be exhausted, never to be drawn dry;
as the fountaine runnes alway, so the fountaine of grace, in Gods children it runs continually. To what purpose is it to give a poore man a peny to day, and see him starve to morrow? hee had as good give him nothing at all, hee were as good have died to day, it is but a dayes respite:
as the fountain runs always, so the fountain of grace, in God's children it runs continually. To what purpose is it to give a poor man a penny to day, and see him starve to morrow? he had as good give him nothing At all, he were as good have died to day, it is but a days respite:
the charity of Gods children must bee perpetuall, let them give as they are able; but let them give continually, let them pray continually, let them reade continually, let them meditate on the works of God continually, let them rejoice, let them give thanks continually, let them approve the works of God continually, let them satisfie doubting consciences continually; let their fountaine be alwayes running, let there be no stop in the fountaine of grace; when it hath once begun, let it goe on in a happy streame,
the charity of God's children must be perpetual, let them give as they Are able; but let them give continually, let them pray continually, let them read continually, let them meditate on the works of God continually, let them rejoice, let them give thanks continually, let them approve the works of God continually, let them satisfy doubting Consciences continually; let their fountain be always running, let there be no stop in the fountain of grace; when it hath once begun, let it go on in a happy stream,
This worke of the Lord, the resurrection, bee abundant in that, and in all the rest of the works of the Lord: because the Lord is alway plentifull to you in mercy,
This work of the Lord, the resurrection, be abundant in that, and in all the rest of the works of the Lord: Because the Lord is always plentiful to you in mercy,
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There is no signe more ridiculous, and frivolous then the labour in vaine: for a man to wash an Ethiopian, for a man to wash a brick•, for a man to take paines for that which is not worth his labour if it be atchieved,
There is no Signen more ridiculous, and frivolous then the labour in vain: for a man to wash an Ethiopian, for a man to wash a brick•, for a man to take pains for that which is not worth his labour if it be achieved,
But the Spirit of God doth not meane to set men a worke with a fooles errand, to set men on worke without ensuing profit. The blessed God that cannot lie to any man, hee hath promised,
But the Spirit of God does not mean to Set men a work with a Fools errand, to Set men on work without ensuing profit. The blessed God that cannot lie to any man, he hath promised,
You preach that which is true, you preach not lies, and fancies; but the doctrine that you preach, that all men shall bee raised againe, it is as true as God is true: therefore you that are Preachers hold on, be not dismaied, whatsoever those Heretiques, and adversaries goe about to cast against you,
You preach that which is true, you preach not lies, and fancies; but the Doctrine that you preach, that all men shall be raised again, it is as true as God is true: Therefore you that Are Preachers hold on, be not dismayed, whatsoever those Heretics, and Adversaries go about to cast against you,
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It is an idle thing for a man to stand in the Pulpit and tell nothing but lies to the people, such a man deserves to be stoned to death for it, to abuse the faith, and to abuse the understandings of men;
It is an idle thing for a man to stand in the Pulpit and tell nothing but lies to the people, such a man deserves to be stoned to death for it, to abuse the faith, and to abuse the understandings of men;
And the Ministers of Corinth were men that were but Novices, and there were so many hereticall fellows among them, that they were not able to answer their sophismes: and so they beganne to leave off their preaching of the doctrine of the resurrection, because that was full of arguments, and difficulties, and they knew not how to evade out of it,
And the Ministers of Corinth were men that were but novices, and there were so many heretical Fellows among them, that they were not able to answer their sophisms: and so they began to leave off their preaching of the Doctrine of the resurrection, Because that was full of Arguments, and difficulties, and they knew not how to evade out of it,
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It is the worke of the Lord, and the Lords arme is higher and mightier then the powers of hell, and that which you say, the Lord will make it true in the time of the resurrection of the bodie;
It is the work of the Lord, and the lords arm is higher and Mightier then the Powers of hell, and that which you say, the Lord will make it true in the time of the resurrection of the body;
they account you creatures of another world, and such as have a vaine beliefe; and perswade your selves of these schismes, which these new teachers have put into your heads:
they account you creatures of Another world, and such as have a vain belief; and persuade your selves of these schisms, which these new Teachers have put into your Heads:
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that is, your labour of love. Marke, the Apostle there reciting all the Intellectuall graces of the Spirit of God, hee speakes there of the labour of love: for there is nothing that hath so much labour in it as love: although it be without paines,
that is, your labour of love. Mark, the Apostle there reciting all the Intellectual graces of the Spirit of God, he speaks there of the labour of love: for there is nothing that hath so much labour in it as love: although it be without pains,
to spare it out of its owne mouth; to give admonitions to the peevish, to deale wisely with froward spirits. A man were as good goe about to tame a wild Tigre, as to tell men that are setled in evill courses of their faults;
to spare it out of its own Mouth; to give admonitions to the peevish, to deal wisely with froward spirits. A man were as good go about to tame a wild Tiger, as to tell men that Are settled in evil courses of their Faults;
so this is that labour of love, the love of that blessed day, the love to the time when a mans body shall be raised; it makes him change his place, remove his lodging; it makes him spend his meanes, it makes him doe all the good he can in this world,
so this is that labour of love, the love of that blessed day, the love to the time when a men body shall be raised; it makes him change his place, remove his lodging; it makes him spend his means, it makes him do all the good he can in this world,
that same unsatiable and unwearied labour, that is still working, still teaching without any intermission: and although we be not called into the Vineyard of the Lord all at one time, all at one houre, but some at the third, some at the sixth, some at the ninth, and some at the eleventh houre; and though the worke of them be not all alike,
that same unsatiable and unwearied labour, that is still working, still teaching without any intermission: and although we be not called into the Vineyard of the Lord all At one time, all At one hour, but Some At the third, Some At the sixth, Some At the ninth, and Some At the eleventh hour; and though the work of them be not all alike,
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And there is nothing that makes a man more settle himselfe to worke, then the labour of love which is alway working, like the soule in the bodie. The soule and life it is in every part of the bodie;
And there is nothing that makes a man more settle himself to work, then the labour of love which is always working, like the soul in the body. The soul and life it is in every part of the body;
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and where any part is out of temper, or sick, there is heat, and anguish; there every member condoles with that member that is affected, and out of place.
and where any part is out of temper, or sick, there is heat, and anguish; there every member condoles with that member that is affected, and out of place.
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and hee may conclude of us as it pleaseth him, to make us vessels of wrath, or vessels of honour: and wee should doe good workes for his sake, without any reference to wages;
and he may conclude of us as it Pleases him, to make us vessels of wrath, or vessels of honour: and we should do good works for his sake, without any Referente to wages;
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Therefore it is unlawfull, which the Popish Doctors say, for a man to work simply upon the sight of divine wages, but a man must worke first, and chiefly for God;
Therefore it is unlawful, which the Popish Doctors say, for a man to work simply upon the sighed of divine wages, but a man must work First, and chiefly for God;
So Christ incourageth us in this, that hee saith, Verily I say unto you, the more troubles you have in this life, the greater shall be your reward in heaven.
So christ Encourageth us in this, that he Says, Verily I say unto you, the more Troubles you have in this life, the greater shall be your reward in heaven.
And Saint Matthew speaking of the great blessings that are laid up for the godly, he saith, Those that have borne part with Christ in the doctrine of his regeneration, they shall sit upon twelve thrones, and judge the twelve Tribes of Israel.
And Saint Matthew speaking of the great blessings that Are laid up for the godly, he Says, Those that have born part with christ in the Doctrine of his regeneration, they shall fit upon twelve thrones, and judge the twelve Tribes of Israel.
This is that great blessing of God, that double grace, when hee makes us know the thing that it is impregnable, that it is a thing not to be resisted, that it is such a thing,
This is that great blessing of God, that double grace, when he makes us know the thing that it is impregnable, that it is a thing not to be resisted, that it is such a thing,
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therefore you know it by that, you know it by the practice of the Saints, you know it by the testimony of the Spirit of God, you know it by the common tenent of the world:
Therefore you know it by that, you know it by the practice of the Saints, you know it by the testimony of the Spirit of God, you know it by the Common tenent of the world:
When a man sets forth on a journey, hee knowes not whether ever hee shall returne home or not. When a man enters into traffique for viands, and matters of life, hee knowes not whether hee shall gaine, or lose; there is nothing that wee can tell in this world, that it shall be thus;
When a man sets forth on a journey, he knows not whither ever he shall return home or not. When a man enters into traffic for viands, and matters of life, he knows not whither he shall gain, or loose; there is nothing that we can tell in this world, that it shall be thus;
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So the Apostle saith, I know whom I have believed, I know whom I have trusted. And in 1 Iohn 2.15. Wee know that we are translated from death to life, because wee love the brethren.
So the Apostle Says, I know whom I have believed, I know whom I have trusted. And in 1 John 2.15. we know that we Are translated from death to life, Because we love the brothers.
This therefore is that excellent priviledge of a Christian, that he hath above all the schollers in the world, that as he is made to glorie, so he knows it before:
This Therefore is that excellent privilege of a Christian, that he hath above all the Scholars in the world, that as he is made to glory, so he knows it before:
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he hath a taste of the Spirit, the earnest of the Spirit before, which makes him cry Abba, Father: that helps him to pray, that comforts him in trouble, that stands by him, that leads him,
he hath a taste of the Spirit, the earnest of the Spirit before, which makes him cry Abba, Father: that helps him to pray, that comforts him in trouble, that Stands by him, that leads him,
and guides him on, that never forsakes him in the state of grace, till it bring him to the state of glory. To the which the Lord bring us, for Christ his sake. Amen. FINIS.
and guides him on, that never forsakes him in the state of grace, till it bring him to the state of glory. To the which the Lord bring us, for christ his sake. Amen. FINIS.
because he would have it the better in printed in the memory of his schoollars. For all the rest indeed have beene matters of great concernment, but this most of all;
Because he would have it the better in printed in the memory of his schoollars. For all the rest indeed have been matters of great concernment, but this most of all;
But now here he speakes of another kinde of charitie, not in the collation of things spirituall; but of temporall: wherein a man is put to his proofe more then, then in the other:
But now Here he speaks of Another kind of charity, not in the collation of things spiritual; but of temporal: wherein a man is put to his proof more then, then in the other:
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but he will communicate his learning, and knowledge to another gratis; but for these temporall goods that we have in this world, they can hardly be drawne from us;
but he will communicate his learning, and knowledge to Another gratis; but for these temporal goods that we have in this world, they can hardly be drawn from us;
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when we are brought to the best: Therefore now the Apostle comes to that point of charitie, which doth most of all discerne a Christian, whereby he is best knowne, the parting from his owne goods;
when we Are brought to the best: Therefore now the Apostle comes to that point of charity, which does most of all discern a Christian, whereby he is best known, the parting from his own goods;
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The first was of taking away the schismes and divisions which was in the Church of Christ; One was of Paul, another of Apollo, another of Cephas, another of Christ.
The First was of taking away the schisms and divisions which was in the Church of christ; One was of Paul, Another of Apollo, Another of Cephas, Another of christ.
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The second was concerning the power of correction, which the Church hath by way of excommunication; to purge it selfe of those that be notorious and scandalous livers,
The second was Concerning the power of correction, which the Church hath by Way of excommunication; to purge it self of those that be notorious and scandalous livers,
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which is in the sixt chapter, where he limits the causes, and bids the Christians take upon them that charge, for as much as it is a thing belonging to any man that is indifferently wise to compound, and arbitrate matters in question.
which is in the sixt chapter, where he Limits the Causes, and bids the Christians take upon them that charge, for as much as it is a thing belonging to any man that is indifferently wise to compound, and arbitrate matters in question.
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The fift is concerning things offred to Idols, and things indifferent, that they should abstaine from things that else were lawfull, for avoyding of offence and scandall, and that is in the eight and ninth chapters.
The fift is Concerning things offered to Idols, and things indifferent, that they should abstain from things that Else were lawful, for avoiding of offence and scandal, and that is in the eight and ninth Chapters.
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The seventh is concerning the improvement of spirituall gifts, how the spirituall gifts of Prophesie, of Revelation, and of tongues should be used in the Church of God, to the profit and benefit of all the hearers: and that is in three chapters, the 12.13. and 14. chapters.
The seventh is Concerning the improvement of spiritual Gifts, how the spiritual Gifts of Prophesy, of Revelation, and of tongues should be used in the Church of God, to the profit and benefit of all the hearers: and that is in three Chapters, the 12.13. and 14. Chapters.
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Now it is true he hath formerly spoken of this also, of charity in temporall things, for in 1 Cor. 9. we finde, that those that minister spirituall things, must receive of them to whom they minister temporall things:
Now it is true he hath formerly spoken of this also, of charity in temporal things, for in 1 Cor. 9. we find, that those that minister spiritual things, must receive of them to whom they minister temporal things:
and it was an easier matter to put upon them the truth and power of the Gospell, then upon the others, which were a stifnecked people, so for the Saints there hee doth intercede that there might be a collection made for them,
and it was an Easier matter to put upon them the truth and power of the Gospel, then upon the Others, which were a Stiffnecked people, so for the Saints there he does intercede that there might be a collection made for them,
as he had done formerly also in the Epistle to the Romans, chap. 15. and he saith it was the first legacy that they had, Gal. 2. That he and Barnabas were set on worke to goe and preach the Gospell;
as he had done formerly also in the Epistle to the Roman, chap. 15. and he Says it was the First legacy that they had, Gal. 2. That he and Barnabas were Set on work to go and preach the Gospel;
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and especially to have minde on the poore, to have regard of the poore which were at Ierusalem: for these I say he becomes a petitioner, and he tels the Corinthians what he would have done in three principall heads.
and especially to have mind on the poor, to have regard of the poor which were At Ierusalem: for these I say he becomes a petitioner, and he tells the Corinthians what he would have done in three principal Heads.
For it must first be made, and then it must be preserved to be presented, and when it was presented by the Church, it must be transmitted, and goe from them to the parties to whom it was destinated, that is, to the Church at Ierusalem.
For it must First be made, and then it must be preserved to be presented, and when it was presented by the Church, it must be transmitted, and go from them to the parties to whom it was destinated, that is, to the Church At Ierusalem.
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And then secondly he would have it kept in the custodie of them, lest there should be some intervention; because there were no officers appointed in the Church, for this purpose at that time.
And then secondly he would have it kept in the custody of them, lest there should be Some intervention; Because there were no Officers appointed in the Church, for this purpose At that time.
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That we may keepe our selves within the compasse of these words, we are; First, to consider the matter it selfe desired, a collection: what this collection is.
That we may keep our selves within the compass of these words, we Are; First, to Consider the matter it self desired, a collection: what this collection is.
Thirdly, the manner of this collection; which is noted to us partly by an example, and partly also by a speciall direction. The example is this, as it is in the Churches of Galatia;
Thirdly, the manner of this collection; which is noted to us partly by an Exampl, and partly also by a special direction. The Exampl is this, as it is in the Churches of Galatia;
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they must lay it up in their own houses, by themselves, they must bee Gods Deacons, they must be Gods Overseers for the poore, they must be Church wardens to themselves.
they must lay it up in their own houses, by themselves, they must be God's Deacons, they must be God's Overseers for the poor, they must be Church wardens to themselves.
And lastly, the time, when this must be done, upon the first of the weeke: after which is adjoyned a reason: wherefore he will have this done on this manner;
And lastly, the time, when this must be done, upon the First of the Week: After which is adjoined a reason: Wherefore he will have this done on this manner;
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So the sence of the words is this, that concerning the generall collection, which you know God and Nature hath taught us to be made for our brethren; as I by my Authority Apostolicall have appointed in other Churches: so I would have you follow their example, you are not worse then they, you are not poorer then they, you are as well able as they,
So the sense of the words is this, that Concerning the general collection, which you know God and Nature hath taught us to be made for our brothers; as I by my authority Apostolical have appointed in other Churches: so I would have you follow their Exampl, you Are not Worse then they, you Are not Poorer then they, you Are as well able as they,
therefore insist in their steps, doe as they have done, therfore my ordinance is this, that upon the first of the weeke, wherein you meete together to praise the Lord, upon that day when your meetings are in the Church, for divine service; every man shall upon the comfort that he hath received in the Church, and from the love he beares to God;
Therefore insist in their steps, do as they have done, Therefore my Ordinance is this, that upon the First of the Week, wherein you meet together to praise the Lord, upon that day when your meetings Are in the Church, for divine service; every man shall upon the Comfort that he hath received in the Church, and from the love he bears to God;
if not, he is not bound, but such as he can spare out of his trading, and negotiating in the world, out of that he shall give something: and yee shall doe it before my comming,
if not, he is not bound, but such as he can spare out of his trading, and negotiating in the world, out of that he shall give something: and ye shall do it before my coming,
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For I have told them that you are forward, and if I come, and they shall see that you are unprovided, it will bee a shame to you and me too, by reason of this, I would have it done before I come;
For I have told them that you Are forward, and if I come, and they shall see that you Are unprovided, it will be a shame to you and me too, by reason of this, I would have it done before I come;
and instigate you unto workes of mercy, because of your selves you are forward enough. This I take to be the summe and sence of the words read: To proceed in order.
and instigate you unto works of mercy, Because of your selves you Are forward enough. This I take to be the sum and sense of the words read: To proceed in order.
First therefore concerning the maine thing, the collection; this word is never used in the Scriptures, in this sence, but in this place: and Saint Paul, (as Chrysostome saith) he cals the election, the collection for the Saints;
First Therefore Concerning the main thing, the collection; this word is never used in the Scriptures, in this sense, but in this place: and Saint Paul, (as Chrysostom Says) he calls the election, the collection for the Saints;
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The first originall of the word commeth of Lego, which in the Greeke language hath its primary sence to gather the fruits of the earth; or to gather something that is scattered: something that is beneficiall for the life of man:
The First original of the word comes of Lego, which in the Greek language hath its primary sense to gather the fruits of the earth; or to gather something that is scattered: something that is beneficial for the life of man:
the reason of the name is this, when the time of prayer, and the time of reading was, the people came to offer up their gifts, to offer to the poore mens boxe, of such meanes as God had inabled them,
the reason of the name is this, when the time of prayer, and the time of reading was, the people Come to offer up their Gifts, to offer to the poor men's box, of such means as God had enabled them,
and that was called the collection, and the prayer that was said, was to this end and purpose to desire God Almighty to receive that collection that was offered there with a gratious hand, with a favourable eye,
and that was called the collection, and the prayer that was said, was to this end and purpose to desire God Almighty to receive that collection that was offered there with a gracious hand, with a favourable eye,
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and so the reason of the name of Collects came into the Church: It is true indeed, the collection of the prayers that are made in the Collects, is stil a collectiō of the things that are read in the Epistles & Gospels, a collection of them,
and so the reason of the name of Collects Come into the Church: It is true indeed, the collection of the Prayers that Are made in the Collects, is still a collection of the things that Are read in the Epistles & Gospels, a collection of them,
and of those things that did fit the times, but the Church joyned to the collection of them prayers, the collection of those things that God hath blessed them with:
and of those things that did fit the times, but the Church joined to the collection of them Prayers, the collection of those things that God hath blessed them with:
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and withall desired the Lord to accept of their collection. In other places of Scripture it is called commonly a communion, so the Apostle, Rom. 1. That I might communicate with you, and in Gal. 6. Let him that is taught and instructed, communicate to him that instructeth him in all the good things that hee hath:
and withal desired the Lord to accept of their collection. In other places of Scripture it is called commonly a communion, so the Apostle, Rom. 1. That I might communicate with you, and in Gal. 6. Let him that is taught and instructed, communicate to him that Instructeth him in all the good things that he hath:
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and still there ought to be a communication: as there is the communion of Saints: by the same spirit, so there should be also a communicating of the good and comfortable things of this world:
and still there ought to be a communication: as there is the communion of Saints: by the same Spirit, so there should be also a communicating of the good and comfortable things of this world:
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For some take it from the gathering of a field, which is the most naturall. And some also from the gathering of a shot in a banquet or friendly meeting.
For Some take it from the gathering of a field, which is the most natural. And Some also from the gathering of a shot in a banquet or friendly meeting.
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the holy Ghost would teach us that the Church of God, and the people of God are a gratious field ▪ the field of God, the vineyard of God, the garden of God:
the holy Ghost would teach us that the Church of God, and the people of God Are a gracious field ▪ the field of God, the vineyard of God, the garden of God:
in Ioh. 15. saith Christ, My Father is the Husbandman, comparing the Church to a Vineyard, in Gen. 32. saith Isaack, the smell of my sonne, is like the smell of a field which the Lord hath blessed.
in John 15. Says christ, My Father is the Husbandman, comparing the Church to a Vineyard, in Gen. 32. Says Isaac, the smell of my son, is like the smell of a field which the Lord hath blessed.
and by the benefit of the former and latter raine, and the beames of the sunne, doe yeeld forth timely fruit in due season, and not onely timely fruit,
and by the benefit of the former and latter rain, and the beams of the sun, do yield forth timely fruit in due season, and not only timely fruit,
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Gods people being his trees, being his corne fields, and vineyards that bring forth fruit, fruit acceptable, and fruit seasonable: in the gathering of these fruits, there must alwaies be a remainder for the poore ones that have nothing.
God's people being his trees, being his corn fields, and vineyards that bring forth fruit, fruit acceptable, and fruit seasonable: in the gathering of these fruits, there must always be a remainder for the poor ones that have nothing.
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as we see, Ruth gleaned in the field of Boaz: and when thou takest in thy vintage, thou shalt not gather every cluster, but thou shalt leave some scattered clusters,
as we see, Ruth gleaned in the field of Boaz: and when thou Takest in thy vintage, thou shalt not gather every cluster, but thou shalt leave Some scattered clusters,
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as that we may have sufficient for our selves, and something also remaining unto others, that we may have a kinde of exuberancie; a kinde of superfluity to the praise and glory of God; and to the helpe and comfort of our brethren that are in need.
as that we may have sufficient for our selves, and something also remaining unto Others, that we may have a kind of exuberancy; a kind of superfluity to the praise and glory of God; and to the help and Comfort of our brothers that Are in need.
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Therefore we conclude, that where there is either no fruit, or where the fruit is all appropriate to a mans selfe, that there is nothing communicated to the Church of God: where there is no collection, there is no Church of Christ: if there can be a collection made.
Therefore we conclude, that where there is either no fruit, or where the fruit is all Appropriate to a men self, that there is nothing communicated to the Church of God: where there is no collection, there is no Church of christ: if there can be a collection made.
For the time, it is now so full of miserie, and danger, that there are many thousand places in this Land where there is a Church, and yet there can be no collection: for the Landlords, the great oppressors, and bloudsuckers of the whole Nation, they have so improved every thing,
For the time, it is now so full of misery, and danger, that there Are many thousand places in this Land where there is a Church, and yet there can be no collection: for the Landlords, the great Oppressors's, and bloodsuckers of the Whole nation, they have so improved every thing,
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that the poore Tennant cannot tell how to keepe, and maintaine himselfe with bread, and other common necessaries. Therefore it is not to be looked for at their hands, that which is spoken of here, that there should be a superfluitie, that there should be any thing collected for the poore Saints at Ierusalem: for themselves perish,
that the poor Tenant cannot tell how to keep, and maintain himself with bred, and other Common necessaries. Therefore it is not to be looked for At their hands, that which is spoken of Here, that there should be a superfluity, that there should be any thing collected for the poor Saints At Ierusalem: for themselves perish,
For it is true, the people of God, when they bee in the Church, they must either understand themselves to be at a feast; or else they come without a wedding garment: for he that comes not to the Church of God with the people of God, with an heart full of joy,
For it is true, the people of God, when they be in the Church, they must either understand themselves to be At a feast; or Else they come without a wedding garment: for he that comes not to the Church of God with the people of God, with an heart full of joy,
This the Apostle cals the shot, that is to be payed when the Saints meet together in the Church at their common festivall: when they are assembled, there is a shot to be payed to the poore servants; to the waiters.
This the Apostle calls the shot, that is to be paid when the Saints meet together in the Church At their Common festival: when they Are assembled, there is a shot to be paid to the poor Servants; to the waiters.
Therefore in your meetings, when there is any man that is so hunshing, and so miserable, that he will not pay his share, that hee will not come off with his part, that he will not respect those that attend,
Therefore in your meetings, when there is any man that is so hunshing, and so miserable, that he will not pay his share, that he will not come off with his part, that he will not respect those that attend,
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and waite, when he grumbles at it, and will not shew himselfe as the rest of his neighbours ▪ you thinke such a one a h•rsh fellow, fit to be casheered out of the company.
and wait, when he grumbles At it, and will not show himself as the rest of his neighbours ▪ you think such a one a h•rsh fellow, fit to be Cashiered out of the company.
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So the great God, they that come to the pl•ce of oblat•on, they that come to his sanctuary, to his Temple: except they come with a free •inde to do as much good as they are moved unto, the Lord thinkes them unworthy of the place;
So the great God, they that come to the pl•ce of oblat•on, they that come to his sanctuary, to his Temple: except they come with a free •inde to do as much good as they Are moved unto, the Lord thinks them unworthy of the place;
then give something to the poore walters, to the poore attenders in the Church, to the Ministers of the Gospel: especially to those that are destitute, & miserable: that it may appeare, that you are no such misers,
then give something to the poor walters, to the poor attenders in the Church, to the Ministers of the Gospel: especially to those that Are destitute, & miserable: that it may appear, that you Are no such misers,
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as have left their purses at home; that make forgetfulnesse go for payment: let it not be thus among you, that are the free bred children of God; but as the Lord hath inabled you,
as have left their purses At home; that make forgetfulness go for payment: let it not be thus among you, that Are the free bred children of God; but as the Lord hath enabled you,
so let your works be according to the evidence, and power of the Spirit. So much of that concerning the collection. Now for the Object, wherupon the collection must be conferred; that is, Vpon the Saints.
so let your works be according to the evidence, and power of the Spirit. So much of that Concerning the collection. Now for the Object, whereupon the collection must be conferred; that is, Upon the Saints.
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The Saints ought to bee the chiefe men in our estimation, as they bee also in Gods, Psal. 16.2. My goods are nothing to thee, but to the Saints that dwell in the earth; in whom I delight:
The Saints ought to be the chief men in our estimation, as they be also in God's, Psalm 16.2. My goods Are nothing to thee, but to the Saints that dwell in the earth; in whom I delight:
and to them I seeke to abound, which although it be otherwise expounded of other Interpreters, yet the common current of the Fathers leads me, and perswades me that way.
and to them I seek to abound, which although it be otherwise expounded of other Interpreters, yet the Common current of the Father's leads me, and persuades me that Way.
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Therefore, I say, as your heavenly Father makes his raine to fall, and his Sunne to shine upon the bad, and upon the good, as well upon the just as the unjust: so every Christian man is bound, in case of necessitie, to supply the wants of a wicked man;
Therefore, I say, as your heavenly Father makes his rain to fallen, and his Sun to shine upon the bade, and upon the good, as well upon the just as the unjust: so every Christian man is bound, in case of necessity, to supply the Wants of a wicked man;
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But yet there must be a speciall regard, there must be a double hand reserved for them that bee Saints; for them of the houshold of faith: for them that belong to God.
But yet there must be a special regard, there must be a double hand reserved for them that be Saints; for them of the household of faith: for them that belong to God.
yet the principall checkroll, the goodly Court belongs to his friends; to them that are inrolled, to them especially is the benevolence of the Saints extended:
yet the principal checkroll, the goodly Court belongs to his Friends; to them that Are enrolled, to them especially is the benevolence of the Saints extended:
Secondly, there are Saints by profession, that is, those that receive their baptisme, and the Sacrament of the Lord Iesus Christ: that make an open profession of his name, those be Saints also.
Secondly, there Are Saints by profession, that is, those that receive their Baptism, and the Sacrament of the Lord Iesus christ: that make an open profession of his name, those be Saints also.
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or any comfort in the number of Saints, but onely he that is changed from himselfe, that doth leave and forgo his former vanities: and betake himselfe to the obedience of God in Christ. This is that wee call sanctitie of calling, called Saints, Saints by calling, as it is in the first Chapter of this Epistle.
or any Comfort in the number of Saints, but only he that is changed from himself, that does leave and forgo his former vanities: and betake himself to the Obedience of God in christ. This is that we call sanctity of calling, called Saints, Saints by calling, as it is in the First Chapter of this Epistle.
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Saints of God that suffer for Christ: Saints of God that live according to the power of the Gospell: Saints that professe Christ in the middest of persecuters: these be chiefe chosen Saints, of which the Lord makes that glorious army of Martyrs:
Saints of God that suffer for christ: Saints of God that live according to the power of the Gospel: Saints that profess christ in the midst of persecuters: these be chief chosen Saints, of which the Lord makes that glorious army of Martyrs:
Out of this number of those that are persecuted, and suffer for Christ, the Lord chooseth the most glorious number of Saints, so these are the Saints that are spoken of, that were at Ierusalem.
Out of this number of those that Are persecuted, and suffer for christ, the Lord chooses the most glorious number of Saints, so these Are the Saints that Are spoken of, that were At Ierusalem.
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For there they had the high Priesthood, there they had the Scribes, and Pharisees, that carried the wisedome of the world (as they thought) in their lippes;
For there they had the high Priesthood, there they had the Scribes, and Pharisees, that carried the Wisdom of the world (as they Thought) in their lips;
The Priests lippes should preserve knowledge, and the people should seeke it at their mouth. They had the Law of God, and his veritie, the best law under heaven;
The Priests lips should preserve knowledge, and the people should seek it At their Mouth. They had the Law of God, and his verity, the best law under heaven;
And besides Agabus in Act. 11. foretold that there should be a great famine, which seemed now to be raised when the Apostle wrote these words, it seemes the famine was then upon the land of Iudaea; It is said that it came in the dayes of Claudius Cesar, but it was spoken of in the dayes of Caligula, the event of it was in the third or fourth yeare of Claudius Cesar. Suetonius and Tacitus that write of that Emperour, say that search was made by the Romans for all strangers,
And beside Agabus in Act. 11. foretold that there should be a great famine, which seemed now to be raised when the Apostle wrote these words, it seems the famine was then upon the land of Iudaea; It is said that it Come in the days of Claudius Cesar, but it was spoken of in the days of Caligula, the event of it was in the third or fourth year of Claudius Cesar. Suetonius and Tacitus that write of that Emperor, say that search was made by the Romans for all Strangers,
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and made a passage for all the world, at all times (as Dio the Historian said.) This famine therefore which Agabus foretold, was the cause why the Apostle wrote now, to make provision for the Saints at Ierusalem: for the Lord had sent an heavie hand of scarsitie among them.
and made a passage for all the world, At all times (as Dio the Historian said.) This famine Therefore which Agabus foretold, was the cause why the Apostle wrote now, to make provision for the Saints At Ierusalem: for the Lord had sent an heavy hand of scarcity among them.
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Besides the persecution they indured, and those two wofull events perplexed them wondrously: therefore the Apostle desires that their charitie might abound to them: as their misery had abounded.
Beside the persecution they endured, and those two woeful events perplexed them wondrously: Therefore the Apostle Desires that their charity might abound to them: as their misery had abounded.
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as Saint Chrysostome saith, speaking to a Philosopher, Thou knowest not how to master thy affections, thou knowest not how to be in poverty, and in disgrace:
as Saint Chrysostom Says, speaking to a Philosopher, Thou Knowest not how to master thy affections, thou Knowest not how to be in poverty, and in disgrace:
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but for the present necessitie. Onely as Severus said of his souldiers, that those were his best souldiers that were the poorest; and when they began to grow rich, then they began to be naught: so in the schoole of Christ, the Saints are trained up in povertie (as the Poet saith) if you will bring up a boy, a yong man, to be a souldier; learne him first to endure povertie: learne him to lye hard, to fare hard, to encounter all the hardages which nature it self can hardly beare;
but for the present necessity. Only as Severus said of his Soldiers, that those were his best Soldiers that were the Poorest; and when they began to grow rich, then they began to be nought: so in the school of christ, the Saints Are trained up in poverty (as the Poet Says) if you will bring up a boy, a young man, to be a soldier; Learn him First to endure poverty: Learn him to lie hard, to fare hard, to encounter all the hardages which nature it self can hardly bear;
let them first master them, and then they shall bee able to overcome their enemies. And so in the field of Christ, the Lord suffers his Saints to want;
let them First master them, and then they shall be able to overcome their enemies. And so in the field of christ, the Lord suffers his Saints to want;
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for those that he will give heaven to, will he not give them earth, if it be for their good & comfort? but the reason is, to bring them up in the discipline of warre, to traine them up for souldiers, to traine them as weaned children:
for those that he will give heaven to, will he not give them earth, if it be for their good & Comfort? but the reason is, to bring them up in the discipline of war, to train them up for Soldiers, to train them as weaned children:
Secondly, another reason why God suffers his Saints to want, is because he would shew the mystery of his providence, that great and wondrous mystery; that having nothing, the Saints possesse all things. That a man should be hungry, naked, and thirsty, and yet never disappoynted, never starved; that he should be so strangely preserved by the omnipotent providence of the Lord;
Secondly, Another reason why God suffers his Saints to want, is Because he would show the mystery of his providence, that great and wondrous mystery; that having nothing, the Saints possess all things. That a man should be hungry, naked, and thirsty, and yet never disappointed, never starved; that he should be so strangely preserved by the omnipotent providence of the Lord;
that rather then faile, the fowles of the ayre should bring him meate as the Raven did to Elias. The Lord would shew by this, that his eye hath a regard unto his children, that hee will feed them in the middest of dearth, in the time of famine, and though all things want, though the Lyons pine, and suffer hunger,
that rather then fail, the fowls of the air should bring him meat as the Raven did to Elias. The Lord would show by this, that his eye hath a regard unto his children, that he will feed them in the midst of dearth, in the time of famine, and though all things want, though the Lyons pine, and suffer hunger,
when they were to come with their basket to offer their first fruits, the first word a man was to say to God, was this, that he and his forefathers were nothing but meere beggars, poore things.
when they were to come with their basket to offer their First fruits, the First word a man was to say to God, was this, that he and his Forefathers were nothing but mere beggars, poor things.
what he was able to doe in the middest of misery, he divested him of all that hee had before, that he might requite it with a double portion afterward.
what he was able to do in the midst of misery, he divested him of all that he had before, that he might requite it with a double portion afterwards.
Secondly, observe out of this, in that he saith, toward the Saints of God, toward the holy ones, that this word Saints, makes amends for that he said before:
Secondly, observe out of this, in that he Says, towards the Saints of God, towards the holy ones, that this word Saints, makes amends for that he said before:
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this word makes amends for the other word, where he said Poore. For though they want and stand in need of a collection, yet it is enough that they are Saints, and so here we are taught, Not to respect men according to their outward esteeme, according to the outward meanes and place that they have in this life;
this word makes amends for the other word, where he said Poor. For though they want and stand in need of a collection, yet it is enough that they Are Saints, and so Here we Are taught, Not to respect men according to their outward esteem, according to the outward means and place that they have in this life;
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a man that is underfoot, that is not able to carry his face out in the world, they cannot indure his company, they scorne to receive any word, either of admonition, or of consultation from him:
a man that is underfoot, that is not able to carry his face out in the world, they cannot endure his company, they scorn to receive any word, either of admonition, or of consultation from him:
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But (beloved) the holy Ghost tels us that we should swallow all basenesse in this greatnesse, the greatnesse of this to be a Saint, to be a holy man; ought to countervaile all:
But (Beloved) the holy Ghost tells us that we should swallow all baseness in this greatness, the greatness of this to be a Saint, to be a holy man; ought to countervail all:
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and incroach upon your patience, to shew a little the manner of this collection. First for the persons. It is said, Every one, Let every one lay by him:
and encroach upon your patience, to show a little the manner of this collection. First for the Persons. It is said, Every one, Let every one lay by him:
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What? shall every one lay up? poor as well as rich? shall the servant that hath but wages he can scarse live upon, lay up something for the use of the poore? Many of the Fathers, (and Saint Chrysostome saith) in direct termes, that whether he be poore or rich; whether he be Master or Servant: he is bound and tyed to this precept, and commanded to lay up something for the poore;
What? shall every one lay up? poor as well as rich? shall the servant that hath but wages he can scarce live upon, lay up something for the use of the poor? Many of the Father's, (and Saint Chrysostom Says) in Direct terms, that whither he be poor or rich; whither he be Master or Servant: he is bound and tied to this precept, and commanded to lay up something for the poor;
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for I take it, that God bindes no man to impossibilities, & I know this, that there are many men whose meanes are so poore, as that they are fitter to be receivers to take from others, then to be givers:
for I take it, that God binds no man to impossibilities, & I know this, that there Are many men whose means Are so poor, as that they Are fitter to be Receivers to take from Others, then to be givers:
and for servants it, is certaine, many of their meanes and wages are so slender, as that they have scarce enough to maintaine their owne bodies. Therefore seeing the great God that sets men to worke, will never call them to a worke that is impossible; he will not call men to a necessity of inconvenience to their persons and states: but he would have men to consider their place, to consider the state they are in.
and for Servants it, is certain, many of their means and wages Are so slender, as that they have scarce enough to maintain their own bodies. Therefore seeing the great God that sets men to work, will never call them to a work that is impossible; he will not call men to a necessity of inconvenience to their Persons and states: but he would have men to Consider their place, to Consider the state they Are in.
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but according to their place and ability. Therefore I take it this universall Terme, Every man, is to be restrained to that which followeth, according as God hath inabled him.
but according to their place and ability. Therefore I take it this universal Term, Every man, is to be restrained to that which follows, according as God hath enabled him.
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therefore I take it NONLATINALPHABET, is to be referred onely to him, that God hath inabled out of that superfluity and abundance God hath given him, to give something to the poore Saints.
Therefore I take it, is to be referred only to him, that God hath enabled out of that superfluity and abundance God hath given him, to give something to the poor Saints.
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and hee must lay it up as a treasure, he must lay it up as a thing that shall be of much advantage to him, lay it up as in a treasure Citie, lay it up as a thing against to morrow, that is against future time;
and he must lay it up as a treasure, he must lay it up as a thing that shall be of much advantage to him, lay it up as in a treasure city, lay it up as a thing against to morrow, that is against future time;
therefore a treasure is laid up for a time he knowes not of, for an evill time. So then the holy Ghost would give us comfort in this, that man that layes up for the poore, he layes up treasure, Matth. 6. Lay not up treasure here on earth,
Therefore a treasure is laid up for a time he knows not of, for an evil time. So then the holy Ghost would give us Comfort in this, that man that lays up for the poor, he lays up treasure, Matthew 6. Lay not up treasure Here on earth,
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although thou canst give but little, yet notwithstanding if thou give according to that which God hath inabled thee, it is not the quantity of the gift,
although thou Canst give but little, yet notwithstanding if thou give according to that which God hath enabled thee, it is not the quantity of the gift,
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He must lay up by himselfe: Why by himselfe? why should he not bring it to the poore mans box? why should he not bring it to the Church-Wardens? to the Overseers for the poore? to the Collectors for the poore?
He must lay up by himself: Why by himself? why should he not bring it to the poor men box? why should he not bring it to the Church-Wardens? to the Overseers for the poor? to the Collectors for the poor?
Because there were no such officers appointed then in the Church, the Church was but young, it was but then in the cradle; and by reason that they were many of them poore men, that could lay up but every weeke a little, they would have beene ashamed to have brought so little,
Because there were no such Officers appointed then in the Church, the Church was but young, it was but then in the cradle; and by reason that they were many of them poor men, that could lay up but every Week a little, they would have been ashamed to have brought so little,
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Let every man lay up by himselfe. Vpon this Saint Chrysostome worthily comments: I pray thee, good Christian, know thy honour; thy Church is thy house;
Let every man lay up by himself. Upon this Saint Chrysostom worthily comments: I pray thee, good Christian, know thy honour; thy Church is thy house;
For if every man should have brought it presently to the poore mans box, it might have beene thought to have beene done out of a present passion; and that he would have taken it out againe afterward:
For if every man should have brought it presently to the poor men box, it might have been Thought to have been done out of a present passion; and that he would have taken it out again afterwards:
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for there is no man herein compelled to do any thing but what he doth out of his owne heart, of his owne free-will. The Lord loves a free-giver, a chearfull giver; and hee will have no constraint. Yet Expositors come not neere the glory of the word,
for there is no man herein compelled to do any thing but what he does out of his own heart, of his own freewill. The Lord loves a free-giver, a cheerful giver; and he will have no constraint. Yet Expositors come not near the glory of the word,
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you have the word twice over in the Scripture, both before, and after this. In Rom. 1.10. saith the Apostle, I pray to God continually, if God would give me a good journey to come to you, NONLATINALPHABET.
you have the word twice over in the Scripture, both before, and After this. In Rom. 1.10. Says the Apostle, I pray to God continually, if God would give me a good journey to come to you,.
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So by these two places you understand, what is the meaning of the word, that whereas all the provision of the life present here is made upon casualties: there is no man can tell,
So by these two places you understand, what is the meaning of the word, that whereas all the provision of the life present Here is made upon casualties: there is no man can tell,
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Therefore, I say, we must pay this tribute, it belongs, it is due unto God: For this good journey, for this prosperous and good voyage he hath given thee;
Therefore, I say, we must pay this tribute, it belongs, it is due unto God: For this good journey, for this prosperous and good voyage he hath given thee;
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out of this thou must lay up somewhat for the poore Saints. Thou must reserve that which is fit for thy person, what is fit for thy children and family. God gives thee leave to doe this,
out of this thou must lay up somewhat for the poor Saints. Thou must reserve that which is fit for thy person, what is fit for thy children and family. God gives thee leave to do this,
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The Lord it may be hath multiplied thy hundreds to thousands, thou must therefore remember the Lord thy God, that hath given thee this great increase and abundance, above all that thou couldest hope or conceit in former times:
The Lord it may be hath multiplied thy hundreds to thousands, thou must Therefore Remember the Lord thy God, that hath given thee this great increase and abundance, above all that thou Couldst hope or conceit in former times:
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But these things that remaine, are so full of matter and variety, and I have beene so troublesome to your patience already, that I must reserve the rest that remaines untill the next time.
But these things that remain, Are so full of matter and variety, and I have been so troublesome to your patience already, that I must reserve the rest that remains until the next time.
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THere is no point in all divinity, that needs more cleare propoundi•g, and more earnest prosecuting, then this of Almes-deeds, and brotherly benevolence. For men are wondrously,
THere is no point in all divinity, that needs more clear propoundi•g, and more earnest prosecuting, then this of Almsdeeds, and brotherly benevolence. For men Are wondrously,
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and by a strange motion of the spirit of God, brought unto it, against the current of nature: every man thinking that that which is given, is lost, that it is cast away;
and by a strange motion of the Spirit of God, brought unto it, against the current of nature: every man thinking that that which is given, is lost, that it is cast away;
Therefore the Apostle being appointed by the Church of God to have a speciall regard of this among the rest, to have a care of the poore, Gal. 2. Wheresoever he came, he did found and settle this constitution as strongly as any of the rest:
Therefore the Apostle being appointed by the Church of God to have a special regard of this among the rest, to have a care of the poor, Gal. 2. Wheresoever he Come, he did found and settle this constitution as strongly as any of the rest:
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as that of faith, so this of workes; that those that had beleeved and received the Lord Christ into their hearts by faith, that they should extend their hands by good workes; to feed him,
as that of faith, so this of works; that those that had believed and received the Lord christ into their hearts by faith, that they should extend their hands by good works; to feed him,
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and to minister to his members which are wanting here upon earth. We have thus farre proceeded to shew what kinde of Gift or Present this was; which the Apostle required:
and to minister to his members which Are wanting Here upon earth. We have thus Far proceeded to show what kind of Gift or Present this was; which the Apostle required:
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It is the shot they pay which are invited to the supper of the great King. And it is not cast away upon such as are unworthy persons, but bestowed upon the Saints themselves;
It is the shot they pay which Are invited to the supper of the great King. And it is not cast away upon such as Are unworthy Persons, but bestowed upon the Saints themselves;
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that whereas God requires that we should helpe our owne flesh, whether good or bad: and we should imitate our heavenly Father which makes his light to shine,
that whereas God requires that we should help our own Flesh, whither good or bad: and we should imitate our heavenly Father which makes his Light to shine,
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yet the Apostle recommends unto them, not the common refuse of men, whereunto notwithstanding they were bound by nature: but a select company of Saints, and such a company as were under persecution; and that the most hot and sharpe persecution and trouble, that was then to be found in the world:
yet the Apostle recommends unto them, not the Common refuse of men, whereunto notwithstanding they were bound by nature: but a select company of Saints, and such a company as were under persecution; and that the most hight and sharp persecution and trouble, that was then to be found in the world:
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The Church of Ierusalem having received the law and the promises, and glorying in their prerogative: they could not therefore indure, that a new religion should come and confront theirs,
The Church of Ierusalem having received the law and the promises, and glorying in their prerogative: they could not Therefore endure, that a new Religion should come and confront theirs,
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and by consequent no man could lift up his head, but presently there were letters from the high Priests and Elders to cast him into prison, to thrust that light under a bushell, which God had set upon a Candlesticke, to give light to the whole house.
and by consequent no man could lift up his head, but presently there were letters from the high Priests and Elders to cast him into prison, to thrust that Light under a bushel, which God had Set upon a Candlestick, to give Light to the Whole house.
for the Church of God will not make charity compulsive, but leaves it to the free-will in it selfe, that it may be the more gratious, and the better accepted with God:
for the Church of God will not make charity compulsive, but leaves it to the freewill in it self, that it may be the more gracious, and the better accepted with God:
but look whatsoever God had prospered them withall, according as God had blessed them; according as he had given them a good voyage in the affaires of the world:
but look whatsoever God had prospered them withal, according as God had blessed them; according as he had given them a good voyage in the affairs of the world:
and he that had received little, should give of that little, according to the quantity and proportion: so that was left to the conscience of every man.
and he that had received little, should give of that little, according to the quantity and proportion: so that was left to the conscience of every man.
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but were to lay it up by them, that many littles might make a mickle: therefore they were to keep it till it might be a convenient summe, that it might carry some shew with it;
but were to lay it up by them, that many littles might make a much: Therefore they were to keep it till it might be a convenient sum, that it might carry Some show with it;
they may have some treasure in heaven; that when they came into a strange country, they might finde some treasure there, they might have a banke there to give them refreshing.
they may have Some treasure in heaven; that when they Come into a strange country, they might find Some treasure there, they might have a bank there to give them refreshing.
but we cannot deny, nor doubt, but that we shall be infinitely farre better there, then we are here: but yet we are loath to part with this habitation, we would faine keepe this tabernacle of the body, as long as we could:
but we cannot deny, nor doubt, but that we shall be infinitely Far better there, then we Are Here: but yet we Are loath to part with this habitation, we would feign keep this tabernacle of the body, as long as we could:
Now the Lord tels us, to incourage us in our journey, that all our good works, all our Almesdeeds are sent before as a treasure: they are laid up as a stocke of money in a faithfull hand, not in a mountebankes hand,
Now the Lord tells us, to encourage us in our journey, that all our good works, all our Almsdeeds Are sent before as a treasure: they Are laid up as a stock of money in a faithful hand, not in a mountebanks hand,
but in the trusty hand of God, which will repay us againe, and will repay us with interest: he that gives to the poore, lends to the Lord upon interest:
but in the trusty hand of God, which will repay us again, and will repay us with Interest: he that gives to the poor, lends to the Lord upon Interest:
so it is called in this place NONLATINALPHABET of Thesaurus a treasure, to lay up treasure; to lay up for to morrow, to lay up for the time to come: thus farre we proceeded.
so it is called in this place of Thesaurus a treasure, to lay up treasure; to lay up for to morrow, to lay up for the time to come: thus Far we proceeded.
Now we come to the next point in the Text, which is, what day; what time he chooseth out for the setting apart of this portion, of those that offered to the Lord, and to his poore Saints: and that is noted here to be the first day of the weeke.
Now we come to the next point in the Text, which is, what day; what time he chooses out for the setting apart of this portion, of those that offered to the Lord, and to his poor Saints: and that is noted Here to be the First day of the Week.
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Secondly, wee are to note the incentives reasons, and arguments to moove them to this; because charity, and the workes of charity are not easily perswaded;
Secondly, we Are to note the incentives Reasons, and Arguments to move them to this; Because charity, and the works of charity Are not Easily persuaded;
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how will he therfore winne the Corinthians to give unto strange poore, when they had enow of their owne? he tels them there is an example for it, the Churches of Galatia: As I have ordained in the Churches of Galatia, so doe ye.
how will he Therefore win the Corinthians to give unto strange poor, when they had enough of their own? he tells them there is an Exampl for it, the Churches of Galatia: As I have ordained in the Churches of Galatia, so do you.
I put no burthen upon you which is not generall and common in all the Churches: your brethren have gone before in other Countries, which are poorer men,
I put no burden upon you which is not general and Common in all the Churches: your brothers have gone before in other Countries, which Are Poorer men,
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for you must follow the example of elder Churches, but they have done thus, therefore you must doe so much more, having greater meanes, and better ability then they: that is one motive.
for you must follow the Exampl of elder Churches, but they have done thus, Therefore you must do so much more, having greater means, and better ability then they: that is one motive.
for when he comes, they shall appoint and choose certaine fit men, that they may trust with money; and indeed he that a man may trust with money, he may trust him with any thing almost;
for when he comes, they shall appoint and choose certain fit men, that they may trust with money; and indeed he that a man may trust with money, he may trust him with any thing almost;
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therefore they shall choose such men, not as may be their owne carvers: not such as shall seek to make themselves rich of other mens goods, much lesse out of the poore mans stocke,
Therefore they shall choose such men, not as may be their own carvers: not such as shall seek to make themselves rich of other men's goods, much less out of the poor men stock,
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and they were strangers to him) and not onely so, but they shall commend them to the brethren at Ierusalem by their Epistle; and if need were, he himselfe would helpe to convoy it:
and they were Strangers to him) and not only so, but they shall commend them to the brothers At Ierusalem by their Epistle; and if need were, he himself would help to convoy it:
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The last motive that he useth is this, that he saith, they shall carry your grace to Ierusalem, NONLATINALPHABET, calling that almes that they should give a grace, as making them gracious before God, and men;
The last motive that he uses is this, that he Says, they shall carry your grace to Ierusalem,, calling that alms that they should give a grace, as making them gracious before God, and men;
and such a thing is this almes deeds; he calls it not almes, he cals it not benevolence; or a collection: but he cals it grace. They shall carry your grace to Ierusalem:
and such a thing is this alms Deeds; he calls it not alms, he calls it not benevolence; or a collection: but he calls it grace. They shall carry your grace to Ierusalem:
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and chiefly because the whole managing of the businesse was certaine, to be conveyed by men of most knowne fame, and experienced goodnesse and honesty; Such as should be chosen by themselves, such as should be confirmed by their letters commendatorie; and all this the Apostle instances,
and chiefly Because the Whole managing of the business was certain, to be conveyed by men of most known fame, and experienced Goodness and honesty; Such as should be chosen by themselves, such as should be confirmed by their letters commendatory; and all this the Apostle instances,
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The first day of the weeke, the first of the Sabbath, for all the dayes of the weeke were among the Iewes reckoned for Sabbaths, so Sunday was the first; and Munday the second;
The First day of the Week, the First of the Sabbath, for all the days of the Week were among the Iewes reckoned for Sabbaths, so Sunday was the First; and Munday the second;
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And according to this reckoning they all computed their time, their moneths, and their weeks among the Iews. In which sence the Pharisee is to be understood when he saith, I fast twice in the Sabbath, that is, twice in the weeke:
And according to this reckoning they all computed their time, their months, and their weeks among the Iews. In which sense the Pharisee is to be understood when he Says, I fast twice in the Sabbath, that is, twice in the Week:
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So this first of the weeke, it was the Iews Munday, as it were, it is our Lords day; which immediately succeeded the day of the Passeover wherein our Lord Iesus lay in the grave,
So this First of the Week, it was the Iews Munday, as it were, it is our lords day; which immediately succeeded the day of the Passover wherein our Lord Iesus lay in the grave,
and which was the first day of his resurrection: and therefore is remembred throughout all Christian generations. This was the time that the Apostle thought fittest for Christian men to lay aside their charitie, to lay it up for the common treasure;
and which was the First day of his resurrection: and Therefore is remembered throughout all Christian generations. This was the time that the Apostle Thought Fittest for Christian men to lay aside their charity, to lay it up for the Common treasure;
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It teacheth us, that as all the works of mercie become the Lords day; so especially this of almes giving: it is a worke proper to the Lords day. For therein we have both rest from labour, representing unto us our eternall rest in heaven;
It Teaches us, that as all the works of mercy become the lords day; so especially this of alms giving: it is a work proper to the lords day. For therein we have both rest from labour, representing unto us our Eternal rest in heaven;
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and hope of life everlasting, the meditation of the good creatures of God, the state of the Gospell cals us unto the liberty of the sonnes of God; all the whole blessings of the Gospell be represented,
and hope of life everlasting, the meditation of the good creatures of God, the state of the Gospel calls us unto the liberty of the Sons of God; all the Whole blessings of the Gospel be represented,
and accumulated unto us upon that day. Therefore that was the fittest time to be thankfull to God for his mercies, wherein God is most abundant in mercy to us, that then wee should returne somewhat backe againe, some small widdows mite: some little portion to Gods children,
and accumulated unto us upon that day. Therefore that was the Fittest time to be thankful to God for his Mercies, wherein God is most abundant in mercy to us, that then we should return somewhat back again, Some small Widows mite: Some little portion to God's children,
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That we should make a little acknowledgement by giving some small sprinkling for all this: That is another reason why the Apostle would have this collection be upon the Sunday;
That we should make a little acknowledgement by giving Some small sprinkling for all this: That is Another reason why the Apostle would have this collection be upon the Sunday;
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The third reason is, because upon that day the publique meetings were made, where there was prophesie, and preaching, and praying, and singing of Psalmes, and holy revelations, and instructions from heaven:
The third reason is, Because upon that day the public meetings were made, where there was prophesy, and preaching, and praying, and singing of Psalms, and holy revelations, and instructions from heaven:
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all which were as fire to kindle the zeale of a man to be for God; and for his brethren; and to joyne together the members of the Lord Iesus in a firmer conjunction, then any other societie in the world.
all which were as fire to kindle the zeal of a man to be for God; and for his brothers; and to join together the members of the Lord Iesus in a firmer conjunction, then any other society in the world.
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If a man love a man abroad in the market, he will love him ten times better in the Church: if there be any pietie, or any coales of love to kindle his affections elsewhere, it will be much more in the Church: where every word of God, every Sermon, every prayer, every thanksgiving, every Psalme that is sung brings some fuell to that heavenly flame. Therefore for this cause the Apostle chuseth that time,
If a man love a man abroad in the market, he will love him ten times better in the Church: if there be any piety, or any coals of love to kindle his affections elsewhere, it will be much more in the Church: where every word of God, every Sermon, every prayer, every thanksgiving, every Psalm that is sung brings Some fuel to that heavenly flame. Therefore for this cause the Apostle chooseth that time,
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and bloud of Christ, which was offered on the Crosse as a ransome, and propitiation for all their sins, they thought they were bound in conscience, and they were easily induced,
and blood of christ, which was offered on the Cross as a ransom, and propitiation for all their Sins, they Thought they were bound in conscience, and they were Easily induced,
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and perswaded upon the receiving of the Sacrament, to give something to the sacred, and holy Saints that belong unto the Lord. And so indeed after our Sacrament, we have still a collection in remembrance of that;
and persuaded upon the receiving of the Sacrament, to give something to the sacred, and holy Saints that belong unto the Lord. And so indeed After our Sacrament, we have still a collection in remembrance of that;
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there it was according to the greatnesse of their spirits, and the greatnesse of their meanes which were supereminent; ours are according to our poore meanes, and measure:
there it was according to the greatness of their spirits, and the greatness of their means which were supereminent; ours Are according to our poor means, and measure:
For these reasons the Apostle requireth that these things should be done, and layd up upon the Sabbath day. For then men are best affected of all times:
For these Reasons the Apostle requires that these things should be done, and laid up upon the Sabbath day. For then men Are best affected of all times:
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if ever a man will give any thing, he will give it then, when he is at rest for God, and when he is expressing his thankfulnesse to God, for the great mercies that he hath powred upon him;
if ever a man will give any thing, he will give it then, when he is At rest for God, and when he is expressing his thankfulness to God, for the great Mercies that he hath poured upon him;
then he joynes in prayer with the Church of God: then he understands that God hath not spared the precious bloud of Christ, much lesse therefore should he spare a peny, a small thing to give for his sake, that hath given his bloud for his redemption.
then he joins in prayer with the Church of God: then he understands that God hath not spared the precious blood of christ, much less Therefore should he spare a penny, a small thing to give for his sake, that hath given his blood for his redemption.
But because these last times affoord a number of monstrous doctrines, and this Citie especially is plagued with those Iewish Sabbatarians, that would still retaine the Iewish Sabbath, and can very hardly be drawne from it;
But Because these last times afford a number of monstrous doctrines, and this city especially is plagued with those Jewish Sabbatarians, that would still retain the Jewish Sabbath, and can very hardly be drawn from it;
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but in their conventicles they draw away Gods children, and trouble them that are not able to give a reason of their faith; let us therefore a little search into this point,
but in their conventicles they draw away God's children, and trouble them that Are not able to give a reason of their faith; let us Therefore a little search into this point,
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It follows, that the Church had changed the Sabbath day, from the seventh day unto the eight; and so we are to resolve our selves against these innovators how this might be done:
It follows, that the Church had changed the Sabbath day, from the seventh day unto the eight; and so we Are to resolve our selves against these innovators how this might be done:
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and to settle our selves in the authoritie of the Church; yet there is nothing that is of weaker authoritie then the change of the Sabbath; and if these new Hereticks can prevaile with us in other things, it is no marvell if they prevaile in this;
and to settle our selves in the Authority of the Church; yet there is nothing that is of Weaker Authority then the change of the Sabbath; and if these new Heretics can prevail with us in other things, it is no marvel if they prevail in this;
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which makes them to get ground upon unstable soules, that are their hearers, being a multitude of men, where there is varietie of affections; and imbecillitie of judgement:
which makes them to get ground upon unstable Souls, that Are their hearers, being a multitude of men, where there is variety of affections; and imbecility of judgement:
and every man is carried away with every blast of doctrine, as children, to and fro, no marvell if they have sowne such seeds of pestilent schisme, by these contrary blasts which are every where studied.
and every man is carried away with every blast of Doctrine, as children, to and from, no marvel if they have sown such seeds of pestilent Schism, by these contrary blasts which Are every where studied.
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But the Apostles changed it, that it should alwayes be on the Sunday; upon the day of our Lords resurrection: and Whitsuntide, which followes after Easter, being a moveable Feast, and as Easter was still that was to be referred to it:
But the Apostles changed it, that it should always be on the Sunday; upon the day of our lords resurrection: and Whitsuntide, which follows After Easter, being a movable Feast, and as Easter was still that was to be referred to it:
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And this was not the devise of Pius the first Pope, or Dicta the first Pope, (as some have imagined) which was many yeares after our Lords ascention; but it is certaine, it was the ordinance of the Apostles themselves,
And this was not the devise of Pius the First Pope, or Dicta the First Pope, (as Some have imagined) which was many Years After our lords Ascension; but it is certain, it was the Ordinance of the Apostles themselves,
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The first maine reason that the Church had for the changing of the Sabbath; it was to shew the prerogative of the Sonne of God, which saith of himself:
The First main reason that the Church had for the changing of the Sabbath; it was to show the prerogative of the Son of God, which Says of himself:
he is Lord even of the Sabbath, Mark. 3. Now therefore if he were Lord of the Sabbath, then it lay in his power to change the time of the Sabbath; the morall action he changed not, that alway continueth, we must have a day to worship God in:
he is Lord even of the Sabbath, Mark. 3. Now Therefore if he were Lord of the Sabbath, then it lay in his power to change the time of the Sabbath; the moral actium he changed not, that always Continueth, we must have a day to worship God in:
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I but for the time why it should be upon the seventh day, or on the eight day, this was left in the Lordship of Christ, being the Lord of the Sabbath, which therefore could tell what he did,
I but for the time why it should be upon the seventh day, or on the eight day, this was left in the Lordship of christ, being the Lord of the Sabbath, which Therefore could tell what he did,
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when hee would rejourne the Sabbath to some other time, where it might be a figure of some better signification, therefore to shew the glory of the sonne of man, the Church thought good to change the time of the Sabbath to another time.
when he would rejourne the Sabbath to Some other time, where it might be a figure of Some better signification, Therefore to show the glory of the son of man, the Church Thought good to change the time of the Sabbath to Another time.
for all the life of man must be conformed to the example of Almighty God: so now there being these two great workes, the one of creation, the other of redemption; wee are to consider whether of these two are the greater;
for all the life of man must be conformed to the Exampl of Almighty God: so now there being these two great works, the one of creation, the other of redemption; we Are to Consider whither of these two Are the greater;
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and surely we shall finde the worke of redemption is a greater matter then the worke of creation. When the Lord created the world by his omnipotent power, he did but speake the word, and it was done.
and surely we shall find the work of redemption is a greater matter then the work of creation. When the Lord created the world by his omnipotent power, he did but speak the word, and it was done.
But when he wrought redemption, it was not done by a word, but it cost the bloud, it drew the bloud from the heart of his deare Sonne, for it could not be done by way of omnipotency, because it must be done by way of justice: the justice of God must be satisfied, which could not be satisfied,
But when he wrought redemption, it was not done by a word, but it cost the blood, it drew the blood from the heart of his deer Son, for it could not be done by Way of omnipotency, Because it must be done by Way of Justice: the Justice of God must be satisfied, which could not be satisfied,
this is the worke of recreation, and redemption. Now saith Athanasius, these workes had their severall ages, the worke of the creation was to be remembred untill Christ came to worke the worke of redemption, and when he was come,
this is the work of recreation, and redemption. Now Says Athanasius, these works had their several ages, the work of the creation was to be remembered until christ Come to work the work of redemption, and when he was come,
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then the age of that was to passe away, it was determined and terminate in Christ. And now began another age, a more blessed and glorious age, that of redemption that was now to flourish,
then the age of that was to pass away, it was determined and terminate in christ. And now began Another age, a more blessed and glorious age, that of redemption that was now to flourish,
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Yes, but now the Lord hath given that grace, and that light that wee may remember them every day, we may meditate of them as we are doing our workes, for the Gospell is so cleare,
Yes, but now the Lord hath given that grace, and that Light that we may Remember them every day, we may meditate of them as we Are doing our works, for the Gospel is so clear,
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and hath laid open the treasures of heaven so plainely, that as we doe the workes of our hands, we may remember the workes of the Lord too, which the Iewes could not doe in their worke and labour,
and hath laid open the treasures of heaven so plainly, that as we do the works of our hands, we may Remember the works of the Lord too, which the Iewes could not do in their work and labour,
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Therefore this is one reason, the gratious worke of the redemption, and recreation of the world being the greatest worke that ever was, requires the greatest memoriall. Therefore it is necessary there should be a Sabbath day, a time of rest for the contemplation and meditation of that rather then for the lesser worke, the worke of the creation which may be meditated on,
Therefore this is one reason, the gracious work of the redemption, and recreation of the world being the greatest work that ever was, requires the greatest memorial. Therefore it is necessary there should be a Sabbath day, a time of rest for the contemplation and meditation of that rather then for the lesser work, the work of the creation which may be meditated on,
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and remembred every day, and may be meditated upon daily, yet then we must thinke of it more seriously, with a more curious observation and meditation upon the Lords day,
and remembered every day, and may be meditated upon daily, yet then we must think of it more seriously, with a more curious observation and meditation upon the lords day,
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Againe, another reason of the change of the Sabbath is, because the Sabbath was made for a matter of distinction, to distinguish the Iewish nation from all other people in the world, it was a matter of separation and privacy, but the Lord Iesus came to be publique, he would have none of those private signes continue, he tooke down the partition wall which was made betweene Iewes and Gentiles; they were before shut up one from another, there was no agreement or correspondency betweene them,
Again, Another reason of the change of the Sabbath is, Because the Sabbath was made for a matter of distinction, to distinguish the Jewish Nation from all other people in the world, it was a matter of separation and privacy, but the Lord Iesus Come to be public, he would have none of those private Signs continue, he took down the partition wall which was made between Iewes and Gentiles; they were before shut up one from Another, there was no agreement or correspondency between them,
and the symboll of this separation was the Sabbath day: for the Gentiles scorned them and said, they spent the seventh part of their time in idlenesse;
and the symbol of this separation was the Sabbath day: for the Gentiles scorned them and said, they spent the seventh part of their time in idleness;
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but to unite them, so that now there is none strange in Christ, but all are one, Iewes and Gentiles, male and female, bond and free; there is no nation, nor no condition whatsoever,
but to unite them, so that now there is none strange in christ, but all Are one, Iewes and Gentiles, male and female, bound and free; there is no Nation, nor no condition whatsoever,
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Further, because the Lord would assure us that both himselfe was risen, and that wee also should rise by the vertue and power of his resurrection: this is the maine head of our religion, and all our faith, therefore he would have us keepe the Sabbath upon the same day that he rose againe from the dead. Therefore the Church changed that day from the Iewish Sabbath, to rest, not upon that day,
Further, Because the Lord would assure us that both himself was risen, and that we also should rise by the virtue and power of his resurrection: this is the main head of our Religion, and all our faith, Therefore he would have us keep the Sabbath upon the same day that he rose again from the dead. Therefore the Church changed that day from the Jewish Sabbath, to rest, not upon that day,
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but upon the first day of the weeke, which is our Lords day. I say because the Lord would teach us the glorious article of his owne resurrection, and would assure us of the consequent of it, our resurrection by that power of his;
but upon the First day of the Week, which is our lords day. I say Because the Lord would teach us the glorious article of his own resurrection, and would assure us of the consequent of it, our resurrection by that power of his;
therefore he would have every Sabbath day to be a day of meditation upon that benefit, that every Christian may say this is my resurrection day; this day my Head rose againe, which is the first fruits, and I am assured that by the power of his resurrection, I shall rise also:
Therefore he would have every Sabbath day to be a day of meditation upon that benefit, that every Christian may say this is my resurrection day; this day my Head rose again, which is the First fruits, and I am assured that by the power of his resurrection, I shall rise also:
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and if it were not for the certainty of the resurrection of Christ, and the certaine hope of my own resurrection, I could keepe no Sabbath, but now I keepe a Sabbath by the appoyntment of the Church, by the wise judgement of my Mother,
and if it were not for the certainty of the resurrection of christ, and the certain hope of my own resurrection, I could keep no Sabbath, but now I keep a Sabbath by the appointment of the Church, by the wise judgement of my Mother,
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and it signifieth both a cessation from sinne, and also the rest that our Lord and Saviour Christ was to have in the grave, to make a cessation from our sinnes,
and it signifies both a cessation from sin, and also the rest that our Lord and Saviour christ was to have in the grave, to make a cessation from our Sins,
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and from all sinne in his children. Observe the argument, ye shall see it in Heb. 4.10. The Apostle there tels us, that one of the ends of the Sabbath was this, that a man should rest from his worke, even as God rested from his;
and from all sin in his children. Observe the argument, you shall see it in Hebrew 4.10. The Apostle there tells us, that one of the ends of the Sabbath was this, that a man should rest from his work, even as God rested from his;
Now this cessation of Gods people, it must come to the members from the head, it must begin at our head Christ; first he must cease from sinne; but Christ had no sinne,
Now this cessation of God's people, it must come to the members from the head, it must begin At our head christ; First he must cease from sin; but christ had no sin,
and rise to holinesse of life, which is the proper end of his resurrection. Marke how the Church concludes upon this, the Sabbath was a type of Christs resting,
and rise to holiness of life, which is the proper end of his resurrection. Mark how the Church concludes upon this, the Sabbath was a type of Christ resting,
and then upon the Munday, the Iewes Munday, the day of his resurrection; hee rose againe to shew that ours must be an active life, not in idle circumstances, to passe it away in ceremonies, as in the law: but to remaine as an eternall Sabbath for ever:
and then upon the Munday, the Iewes Munday, the day of his resurrection; he rose again to show that ours must be an active life, not in idle Circumstances, to pass it away in ceremonies, as in the law: but to remain as an Eternal Sabbath for ever:
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eight dayes after he rose, he came and shewed himselfe to his Disciples, and the next day to Thomas, and the rest of the Disciples: and so for the time of 40. dayes that he continued on earth,
eight days After he rose, he Come and showed himself to his Disciples, and the next day to Thomas, and the rest of the Disciples: and so for the time of 40. days that he continued on earth,
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whereby they gathered that it was the will of the Lord, and that hee meant to make that day glorious by his comfortable apparitions; for still as I said, his apparitions were upon that day, he was absent all the weeke before, hee appeared to none,
whereby they gathered that it was the will of the Lord, and that he meant to make that day glorious by his comfortable apparitions; for still as I said, his apparitions were upon that day, he was absent all the Week before, he appeared to none,
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And upon this the Church of God was induced to make this change, and we see it acted, Acts 20.10. and this chapter is a publique testimony of it, and likewise in Rev. 1. Saint Iohn saith, I was in the spirit upon the Lords day, which is generally taken by the fathers of the Church, and by the Interpreters of the Gospell, for this, that we hold instead of the Sabbath day.
And upon this the Church of God was induced to make this change, and we see it acted, Acts 20.10. and this chapter is a public testimony of it, and likewise in Rev. 1. Saint John Says, I was in the Spirit upon the lords day, which is generally taken by the Father's of the Church, and by the Interpreters of the Gospel, for this, that we hold instead of the Sabbath day.
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But for that we are to answer them, whatsoever the Apostles did being guided by the spirit of God; their practise is a sufficient direction to us,, it is warrant enough that they have done it before us:
But for that we Are to answer them, whatsoever the Apostles did being guided by the Spirit of God; their practice is a sufficient direction to us,, it is warrant enough that they have done it before us:
For so we have in many other things, the practise of the Apostles to be a rule of our faith, Christ not determining many particular things in the Church, but leaving it to the discretion of the wise, those that should be well furnished with knowledge for the directing of things in their places where they were:
For so we have in many other things, the practice of the Apostles to be a Rule of our faith, christ not determining many particular things in the Church, but leaving it to the discretion of the wise, those that should be well furnished with knowledge for the directing of things in their places where they were:
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and in divers other places hee cals it a perpetuall covenant betweene me, and my people Israel: therefore it follows, it must last as long as the world lasts,
and in diverse other places he calls it a perpetual Covenant between me, and my people Israel: Therefore it follows, it must last as long as the world lasts,
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but the cause of the Iewish Sabbath continueth, the meditation and contemplation upon the works of God; and the holy operation of his hands, this is the cause of the Sabbath: and this alwayes continueth,
but the cause of the Jewish Sabbath Continueth, the meditation and contemplation upon the works of God; and the holy operation of his hands, this is the cause of the Sabbath: and this always Continueth,
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It is true, as farre forth as it is morall it doth, but those parts that bee ceremoniall; as the Sabbath is partly morall, and partly ceremoniall, and as it is moral it binds,
It is true, as Far forth as it is moral it does, but those parts that be ceremonial; as the Sabbath is partly moral, and partly ceremonial, and as it is moral it binds,
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For the moralitie of the Sabbath is this, to worship God in a publique service, that wee are bound unto, that which is ceremoniall, that we should serve him upon such a day, upon the seventh day rather then any other, that doth not binde, there is no part of moralitie in that:
For the morality of the Sabbath is this, to worship God in a public service, that we Are bound unto, that which is ceremonial, that we should serve him upon such a day, upon the seventh day rather then any other, that does not bind, there is no part of morality in that:
that is but an appendix, but a reference, but a consequence: & for that it is a limited ordinance, and is not to have a continuall succession, and perpetuitie: no more then circumcision, and the rest of the figures of the law.
that is but an appendix, but a Referente, but a consequence: & for that it is a limited Ordinance, and is not to have a continual succession, and perpetuity: no more then circumcision, and the rest of the figures of the law.
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And for that they say, that God made an everlasting covenant of the Sabbath, you must understand that word there Legnolam, it signifieth not that eternitie that never ceaseth,
And for that they say, that God made an everlasting Covenant of the Sabbath, you must understand that word there Legnolam, it signifies not that eternity that never ceases,
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so it was for the law, it continued 2000. yeares, which is said in Scripture to bee eternall, and those things which exceed the age of a man, which passe the conceit, and opinion of man;
so it was for the law, it continued 2000. Years, which is said in Scripture to be Eternal, and those things which exceed the age of a man, which pass the conceit, and opinion of man;
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that no mans memory can extend so farre, they are called eternall, many times in Scripture. It is said of the kingdome of David, that it should last unto eternitie, and yet we know it lasted but five hundred yeares, which is farre short of eternitie. So for the land of Israel, it is said the people of Israel should inhabite it for eternitie, and yet in a thousand yeares they were outed, and expelled.
that no men memory can extend so Far, they Are called Eternal, many times in Scripture. It is said of the Kingdom of David, that it should last unto eternity, and yet we know it lasted but five hundred Years, which is Far short of eternity. So for the land of Israel, it is said the people of Israel should inhabit it for eternity, and yet in a thousand Years they were outed, and expelled.
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But the word signifieth that which is of long induring, of long continuance, such a thing was the Sabbath: for the testimony and covenant of God in ceremoniall things, they were long, but they were not eternall.
But the word signifies that which is of long enduring, of long Continuance, such a thing was the Sabbath: for the testimony and Covenant of God in ceremonial things, they were long, but they were not Eternal.
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And then where it is said that those lawes that were before Moses, those lawes that were in the state of paradice, they are unchangeable, and immutable, because there is no imperfection in them.
And then where it is said that those laws that were before Moses, those laws that were in the state of paradise, they Are unchangeable, and immutable, Because there is no imperfection in them.
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And secondly, that such lawes as were before Moses, as onely thus farre immutable, unlesse they may be otherwise better supplyed; for it was Gods will that those things that were before, should be types and figures, and shaddowes of things that were to come after;
And secondly, that such laws as were before Moses, as only thus Far immutable, unless they may be otherwise better supplied; for it was God's will that those things that were before, should be types and figures, and shadows of things that were to come After;
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So was circumcision foure hundred yeares before Moses, yet we see it is abrogate, and ceaseth by the comming of our Lord, and Saviour Christ. So was the Sabbath, the Lord Christ being the summe of circumcision, and also being the summe of the Sabbath day, being our rest in God, and assuring us of our rest from all sinne, from all torment, from all feare,
So was circumcision foure hundred Years before Moses, yet we see it is abrogate, and ceases by the coming of our Lord, and Saviour christ. So was the Sabbath, the Lord christ being the sum of circumcision, and also being the sum of the Sabbath day, being our rest in God, and assuring us of our rest from all sin, from all torment, from all Fear,
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Indeed where the cause of the law, and the end of it can be no otherwise attained but by the direct word, and letter of the law: there the law must continue as long as the end of it continueth.
Indeed where the cause of the law, and the end of it can be no otherwise attained but by the Direct word, and Letter of the law: there the law must continue as long as the end of it Continueth.
for we see in Christ better then they could in Moses: for we see the fulnesse of God, the excellencie of the creation, that cleare light of contemplation in the Sonne of God, which was not to be discerned in the old Testament:
for we see in christ better then they could in Moses: for we see the fullness of God, the excellency of the creation, that clear Light of contemplation in the Son of God, which was not to be discerned in the old Testament:
and quiet of the Church: would begin to trouble the faith of Christians again, by renewing the Iewish Sabbath. For they go in effect to proove that there is no Christ come into the world:
and quiet of the Church: would begin to trouble the faith of Christians again, by renewing the Jewish Sabbath. For they go in Effect to prove that there is no christ come into the world:
for seeing their Sabbath was a type of Christs resting in the grave, and that he should bury it in the grave with all other ceremonies; they do in effect deny that Christ dyed,
for seeing their Sabbath was a type of Christ resting in the grave, and that he should bury it in the grave with all other ceremonies; they do in Effect deny that christ died,
they deny his resurrection by drowning the memory of that in remembring their Sabbath: by obscuring our Lords day in keeping that Sabbath in which he lay in the grave,
they deny his resurrection by drowning the memory of that in remembering their Sabbath: by obscuring our lords day in keeping that Sabbath in which he lay in the grave,
But it is good also that we should understand the tenents of our faith, upon firme and strong arguments, that the powers of darknesse, the gates of hell may have no prevailing against us, in the time when they come to fight with us.
But it is good also that we should understand the tenants of our faith, upon firm and strong Arguments, that the Powers of darkness, the gates of hell may have no prevailing against us, in the time when they come to fight with us.
It is true, this argument doth afford to wrangling spirits as much contradiction, as any matter of Divinitie; but we have the authoritie of the Church grounded upon good reasons,
It is true, this argument does afford to wrangling spirits as much contradiction, as any matter of Divinity; but we have the Authority of the Church grounded upon good Reasons,
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Now follows to speake of the incentives, and motives concerning this worke of charitie; but I am afraid too much to oppresse your patience, therefore I will conclude.
Now follows to speak of the incentives, and motives Concerning this work of charity; but I am afraid too much to oppress your patience, Therefore I will conclude.
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In the first of the Sabbath, let every one of you lay up by himselfe treasure of whatsoever God hath prospered him, that there be no gathering when I come.
In the First of the Sabbath, let every one of you lay up by himself treasure of whatsoever God hath prospered him, that there be no gathering when I come.
THere are but two places in the Scripture that gives a powerfull warrant to the Church of God for the change of the Sabbath day, from the seventh to the eighth day.
THere Are but two places in the Scripture that gives a powerful warrant to the Church of God for the change of the Sabbath day, from the seventh to the eighth day.
It was a thing that was partly ceremoniall; and the Church of God is bound to it no further then it is morall. It was a matter of distinction it made a separation betweene Iewes and Gentiles; Christ came to take downe the wall of separation. It was a memoriall of the Resurrection of Christ, and the comfort of us all;
It was a thing that was partly ceremonial; and the Church of God is bound to it no further then it is moral. It was a matter of distinction it made a separation between Iewes and Gentiles; christ Come to take down the wall of separation. It was a memorial of the Resurrection of christ, and the Comfort of us all;
therefore there is a lively hope made over to all the branches that they shall rise againe with the root. It was graced by the manifold apparitions of Christ, and confirmed unto us according as the Apostles had receiued it from the will of Christ; to grace that day the eighth day with his apparitions. It was confirmed unto us by the Apostle Saint Iohn, who maketh mention of the Lords day, hee was rapt in the Spirit upon the Lords day. And by these two places, Act. 20.10. and this present place, 1. Cor. 16.2.
Therefore there is a lively hope made over to all the branches that they shall rise again with the root. It was graced by the manifold apparitions of christ, and confirmed unto us according as the Apostles had received it from the will of christ; to grace that day the eighth day with his apparitions. It was confirmed unto us by the Apostle Saint John, who makes mention of the lords day, he was rapt in the Spirit upon the lords day. And by these two places, Act. 20.10. and this present place, 1. Cor. 16.2.
And secondly, that upon this first day of the weeke, it should be a particular appendix of the Sabbath dayes worke, to lay up somewhat for the Saints; because then there were no such officers appointed in the Church, therefore every man wa• his owne Treasurer, every man was his owne overseer for the poore, to lay up by himselfe as ( Chrysostome saith) this priesthood thy charitie, and thy love to thy brother hath bestowed upon thee, that a man should provide and ordaine by his owne hands, till such time as the Church should provide overseers, and collectors for the poore,
And secondly, that upon this First day of the Week, it should be a particular appendix of the Sabbath days work, to lay up somewhat for the Saints; Because then there were no such Officers appointed in the Church, Therefore every man wa• his own Treasurer, every man was his own overseer for the poor, to lay up by himself as (Chrysostom Says) this priesthood thy charity, and thy love to thy brother hath bestowed upon thee, that a man should provide and ordain by his own hands, till such time as the Church should provide Overseers, and collectors for the poor,
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Now it may seeme a matter not worth the labour, to prove this point concerning the time of the Sabbath, if it were not that some phanaticall spirits in these latter dayes had raised such a mist and vapour, to cloud this truth;
Now it may seem a matter not worth the labour, to prove this point Concerning the time of the Sabbath, if it were not that Some Fanatical spirits in these latter days had raised such a missed and vapour, to cloud this truth;
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and to bring backe the Iews ceremoniall Sabbath which (saith Gregory ) if any go about to do, he must bring in the Iews sacrifice: and so he shall derogate and destroy the bloud,
and to bring back the Iews ceremonial Sabbath which (Says Gregory) if any go about to do, he must bring in the Iews sacrifice: and so he shall derogate and destroy the blood,
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Give me leave therefore a little before I come to the residue of the Text (for indeed it is full of matter) to shew you how the Church of God in the first beginning acknowledged this day for the true Sabbath of the Lord. And upon these grounds out of Scripture, I need not do it, I know among you that are fully perswaded,
Give me leave Therefore a little before I come to the residue of the Text (for indeed it is full of matter) to show you how the Church of God in the First beginning acknowledged this day for the true Sabbath of the Lord. And upon these grounds out of Scripture, I need not do it, I know among you that Are Fully persuaded,
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but there are some men that do infringe the glory, and purpose of this Text, and contradict the Fathers, even some of our late Writers, that are otherwise worthy Interpreters of the word of God, yet here they hold that the Apostles meaning is, where he saith, One of the Sabbath, that it is not to be understood, upon the Lords day: but they thinke it may be any one day in the week.
but there Are Some men that do infringe the glory, and purpose of this Text, and contradict the Father's, even Some of our late Writers, that Are otherwise worthy Interpreters of the word of God, yet Here they hold that the Apostles meaning is, where he Says, One of the Sabbath, that it is not to be understood, upon the lords day: but they think it may be any one day in the Week.
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Wherein it is a wonder that they should give such a scandall to the Church of God, in weakening the arguments and the faith of the Fathers, that were before us;
Wherein it is a wonder that they should give such a scandal to the Church of God, in weakening the Arguments and the faith of the Father's, that were before us;
Therefore that this first of the Sabbath is the Lords day, it is manifest by other places of Scripture: whose consent make an absolute verity every where:
Therefore that this First of the Sabbath is the lords day, it is manifest by other places of Scripture: whose consent make an absolute verity every where:
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but the eight day from the creation. So againe more clearly in Mark. 16.2. and vers. 9. it is said there verse 2. the women came very early in the morning upon the first of the Sabbath, or of the weeke.
but the eight day from the creation. So again more clearly in Mark. 16.2. and vers. 9. it is said there verse 2. thee women Come very early in the morning upon the First of the Sabbath, or of the Week.
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that is, upon the first day of the week. This phrase in Scripture alludeth to that in Gen. 1.7. the morning and the evening were the one day, that is, the first day:
that is, upon the First day of the Week. This phrase in Scripture alludeth to that in Gen. 1.7. the morning and the evening were the one day, that is, the First day:
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for one and first in the Hebrew tongue are promiscuously taken, which is, in every one day of the Sabbath, that is, in every Sabbath, or upon the Lords day,
for one and First in the Hebrew tongue Are promiscuously taken, which is, in every one day of the Sabbath, that is, in every Sabbath, or upon the lords day,
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Iustin Martyr that lived an hundred yeares after Christ, within an hundred and foure yeares after, he saith in the second of his Apollogeticks: In the day, saith he, that we call Sunday, the day which the Heathen men called Sunday, which is now our Sabbath day: for the other day before was called Saturne day of Saturne, which was the Iews Sabbath, in that day, saith he, the congregation come together,
Justin Martyr that lived an hundred Years After christ, within an hundred and foure Years After, he Says in the second of his Apollogeticks: In the day, Says he, that we call Sunday, the day which the Heathen men called Sunday, which is now our Sabbath day: for the other day before was called Saturn day of Saturn, which was the Iews Sabbath, in that day, Says he, the congregation come together,
and there are prayers offered up to God, and after the Sacraments are received, there is a collection made, every man layes up as much as his own good will is, according to his own election, and it is given to the superintendent, or to the chiefe Minister of the place,
and there Are Prayers offered up to God, and After the Sacraments Are received, there is a collection made, every man lays up as much as his own good will is, according to his own election, and it is given to the superintendent, or to the chief Minister of the place,
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Tertullian which lived two hundred and foure yeares after Christ, in his booke called, The souldiers Crowne, he saith, Vpon the Lords day wee abhorre fasting, for it is a time of feasting with us.
Tertullian which lived two hundred and foure Years After christ, in his book called, The Soldiers Crown, he Says, Upon the lords day we abhor fasting, for it is a time of feasting with us.
And in his Apolloget. Chap. 16. saith he, If we give one day in seven to merrinesse and joy, to joyfulnesse in the holy Ghost, it is but all one as the Iewes do which give yet superstitiously the day of Saturne to idlenesse,
And in his Apolloget. Chap. 16. Says he, If we give one day in seven to merriness and joy, to joyfulness in the holy Ghost, it is but all one as the Iewes do which give yet superstitiously the day of Saturn to idleness,
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and meere superstition, so saith Tertullian, there is a certaine little chest in the Church, and every man puts into it what seemes good to him, if he can; and if he will:
and mere Superstition, so Says Tertullian, there is a certain little chest in the Church, and every man puts into it what seems good to him, if he can; and if he will:
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For the place could not endure that it should be done every Sabbath, (as the Apostle saith) here upon every first of the Sabbath, but because of the povertie of the countrey it was but once in a moneth, that they brought their charitie for the poore.
For the place could not endure that it should be done every Sabbath, (as the Apostle Says) Here upon every First of the Sabbath, but Because of the poverty of the country it was but once in a Monn, that they brought their charity for the poor.
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Cyprian the Deacon saith, he shall reade the next Lords day, wherein the Church must bring their accustomed sacrifice to God; that is, the sacrifice of Almes-deeds, the treasure of life eternall: and in his 41. Epistle (saith he) in the station, that is, in the Church where we meet,
Cyprian the Deacon Says, he shall read the next lords day, wherein the Church must bring their accustomed sacrifice to God; that is, the sacrifice of Almsdeeds, the treasure of life Eternal: and in his 41. Epistle (Says he) in the station, that is, in the Church where we meet,
and stand together before God; let you almes be ready, and let no man appeare empty before the Lord, alluding to the law, speaking of the change of the Sabbath, and the collection for the poore Saints named in this place, by the common state of the Church.
and stand together before God; let you alms be ready, and let no man appear empty before the Lord, alluding to the law, speaking of the change of the Sabbath, and the collection for the poor Saints nam in this place, by the Common state of the Church.
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Basile in the second of his Hexameron, (saith he) that the Lord might bring us from this present life, to the thought of a better life, of the life to come, he hath appointed the first fruits of the Sabbath, wherein the first fruits of the living rose again from the dead: the Lord Christ which was dead, did then live, which was the beginner and continuer of light in his Church;
Basil in the second of his Hexameron, (Says he) that the Lord might bring us from this present life, to the Thought of a better life, of the life to come, he hath appointed the First fruits of the Sabbath, wherein the First fruits of the living rose again from the dead: the Lord christ which was dead, did then live, which was the beginner and continuer of Light in his Church;
for that was belonging to mans salvation, but this was the very nativity of salvation, the birth of our Saviour. The Iewes Sabbath was the intermedium, the passage betweene the buriall of Christ and his resurrection, for Christ lay in his grave upon their Sabbath day,
for that was belonging to men salvation, but this was the very Nativity of salvation, the birth of our Saviour. The Iewes Sabbath was the intermedium, the passage between the burial of christ and his resurrection, for christ lay in his grave upon their Sabbath day,
therefore as that worke of the creation began from the Sabbath, so the worke of the recreation and redemption of man must begin from the Sabbath. And although this be the eighth day,
Therefore as that work of the creation began from the Sabbath, so the work of the recreation and redemption of man must begin from the Sabbath. And although this be the eighth day,
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being more high, and glorious, then that glorious day that was before, and being more wonderful and admirable then that wondrous time that preceded it.
being more high, and glorious, then that glorious day that was before, and being more wondered and admirable then that wondrous time that preceded it.
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Saint Ierome in the second Epistle of his booke against Vigil. The Apostle Paul saith he, commanded almost all Churches that there should be collections for the poore made upon the Lords day, which is the first day of the weeke, that is, the first of the Iewish weeke.
Saint Jerome in the second Epistle of his book against Vigil. The Apostle Paul Says he, commanded almost all Churches that there should be collections for the poor made upon the lords day, which is the First day of the Week, that is, the First of the Jewish Week.
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and reckon from seven to seven, and this first will be found the eight day: the seventh day is ended, and then the Lord is buried, the eight day begins,
and reckon from seven to seven, and this First will be found the eight day: the seventh day is ended, and then the Lord is buried, the eight day begins,
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and hath consecrated to us the Lords day which is the signe, and note, and assurance unto us of that eternall day of that everlasting Sabbath: for now the rocke is raised up againe.
and hath consecrated to us the lords day which is the Signen, and note, and assurance unto us of that Eternal day of that everlasting Sabbath: for now the rock is raised up again.
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Let all our hearts be circumcised (speaking of the manner of circumcision which was done with a knife of stone,) with a piece of a stone taken out of the rock, out of the rock which is Christ. Saint Chrysostome upon this place.
Let all our hearts be circumcised (speaking of the manner of circumcision which was done with a knife of stone,) with a piece of a stone taken out of the rock, out of the rock which is christ. Saint Chrysostom upon this place.
In one of the Sabbaths, that is (saith he) upon the Lords day: for the time it selfe was of sufficient force (saith he) to bring a man to bee liberall; to give almes plentifully.
In one of the Sabbaths, that is (Says he) upon the lords day: for the time it self was of sufficient force (Says he) to bring a man to be liberal; to give alms plentifully.
Theophilact, being the first day of the weeke, the time wherein we meet together before God: they never (saith he) went without love to God, and to the Saints; upon the first day of the weeke, which is the Lords day.
Theophilact, being the First day of the Week, the time wherein we meet together before God: they never (Says he) went without love to God, and to the Saints; upon the First day of the Week, which is the lords day.
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a worke done in season is the more gratefull, and acceptable. Therefore, saith he, the day of the Lord wherein the resurrection of Christ is honoured, is the fittest time to shew our bountifulnesse to God; which hath beene so bountifull to us in giving us the memoriall of him, that was Lord of his owne, and of our resurrection. Athanasius upon that place:
a work done in season is the more grateful, and acceptable. Therefore, Says he, the day of the Lord wherein the resurrection of christ is honoured, is the Fittest time to show our bountifulness to God; which hath been so bountiful to us in giving us the memorial of him, that was Lord of his own, and of our resurrection. Athanasius upon that place:
Cirill of Ierusalem in the fourteenth of his Catechisme, saith he, Yesterday, upon the Lords day in the congregation of the Saints, and at the generall prayers of the people;
Cyril of Ierusalem in the fourteenth of his Catechism, Says he, Yesterday, upon the lords day in the congregation of the Saints, and At the general Prayers of the people;
you heard me speak and discourse of these things, where we may see that in that countrey also the same manner was retained. Epiphanius in his second booke;
you herd me speak and discourse of these things, where we may see that in that country also the same manner was retained. Epiphanius in his second book;
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The Sabbath of the Iewes remained in the law till the presence, and comming of Christ: but Christ dissolved the Sabbath, and gave a Sabbath of his owne, which is a type of that true rest of that sabbatism wherby the Saints rest from ceremonies, and are come to the substance, the Sonne of God, as the Apostle speaks, Heb. 4.7.
The Sabbath of the Iewes remained in the law till the presence, and coming of christ: but christ dissolved the Sabbath, and gave a Sabbath of his own, which is a type of that true rest of that sabbatism whereby the Saints rest from ceremonies, and Are come to the substance, the Son of God, as the Apostle speaks, Hebrew 4.7.
Cirill of Alexandria, in his seventh booke to Palladius: We know, saith he, that the Lord Christ came to make us a perfect rest from sinne, from death, from miserie,
Cyril of Alexandria, in his seventh book to Palladius: We know, Says he, that the Lord christ Come to make us a perfect rest from sin, from death, from misery,
Saint Ambrose upon this place, saith he, this one of the Sabbaths, or the first of the Sabbath, is the Lords day, as it is written every where in the Gospell, that Christ rose on the first day of the weeke.
Saint Ambrose upon this place, Says he, this one of the Sabbaths, or the First of the Sabbath, is the lords day, as it is written every where in the Gospel, that christ rose on the First day of the Week.
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and that revelation that you have received the sabbath is made the day of the Lord, that looke what errours we commit the week before, we should make amends, by expiation, and confession, and sorrow, and contrition upon the Lords day.
and that Revelation that you have received the Sabbath is made the day of the Lord, that look what errors we commit the Week before, we should make amends, by expiation, and Confessi, and sorrow, and contrition upon the lords day.
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Damascene, We celebrate the Lords day, as the perfect rest of humane nature, for the Iews sabbath was a carnall rest, a temporall, and figurative rest, of that which was to come;
Damascene, We celebrate the lords day, as the perfect rest of humane nature, for the Iews Sabbath was a carnal rest, a temporal, and figurative rest, of that which was to come;
but this is the perfect rest of nature, to have an assured promise of our resurrection, which we could not have but by the memoriall of a resurrection; and that could not be done,
but this is the perfect rest of nature, to have an assured promise of our resurrection, which we could not have but by the memorial of a resurrection; and that could not be done,
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I say these men dissent from them, and they say, and acknowledge that these two places of Scripture make it apparant, the authoritie of the change of the Sabbath. I have beene too long on this subject.
I say these men dissent from them, and they say, and acknowledge that these two places of Scripture make it apparent, the Authority of the change of the Sabbath. I have been too long on this Subject.
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After he had told them on what time this should be done, and we see the time was upon the Lords day; and we see the reasons why it was changed from the seventh day from the creation to the eighth day. Now let us go to the next that follows in the order of the words.
After he had told them on what time this should be done, and we see the time was upon the lords day; and we see the Reasons why it was changed from the seventh day from the creation to the eighth day. Now let us go to the next that follows in the order of the words.
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By what reasons, by what arguments would the Apostle perswade them to this act? What arguments doth he use? It is a hard matter to bring a churles money out of his purse,
By what Reasons, by what Arguments would the Apostle persuade them to this act? What Arguments does he use? It is a hard matter to bring a churls money out of his purse,
and even those that bee generous, and excellent well minded; yet they cannot endure to heare much of almes, for charitie is soone wearie; and being once wearie;
and even those that be generous, and excellent well minded; yet they cannot endure to hear much of alms, for charity is soon weary; and being once weary;
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and also what his authoritie was among them, I have appointed, I have commanded (saith he) saith S. Chrysostome, he did not counsell them, he did not exhort them, by faire words to do it,
and also what his Authority was among them, I have appointed, I have commanded (Says he) Says S. Chrysostom, he did not counsel them, he did not exhort them, by fair words to do it,
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but he appointed them by his power Apostolicall, by his Apostolicall authoritie: whereby it appeares, that the Church hath power to dispose of mens goods in the generall, though not in the speciall quantitie; that is one motive to draw them on.
but he appointed them by his power Apostolical, by his Apostolical Authority: whereby it appears, that the Church hath power to dispose of men's goods in the general, though not in the special quantity; that is one motive to draw them on.
but that every thing shall be done according to the Donors intention, and that the parties appointed shall be sure to receive that which they have given;
but that every thing shall be done according to the Donors intention, and that the parties appointed shall be sure to receive that which they have given;
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but it should redound to the benefit of those for whom it was intended: and for that purpose hee tels them there should be certaine men chosen, and chosen of the Corinthians themselves;
but it should redound to the benefit of those for whom it was intended: and for that purpose he tells them there should be certain men chosen, and chosen of the Corinthians themselves;
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men that should be approved by their letters, and Epistles: and if there were further necessitie, he himselfe would go to be a witnesse, and testifie of this their great grace; which God had done by them:
men that should be approved by their letters, and Epistles: and if there were further necessity, he himself would go to be a witness, and testify of this their great grace; which God had done by them:
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for charitie, although it be not proud, yet notwithstanding it looks that there should be some thankfull remembrance of it, it desires no glorious titles, nor no blazing,
for charity, although it be not proud, yet notwithstanding it looks that there should be Some thankful remembrance of it, it Desires no glorious titles, nor no blazing,
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yet the Lord God in mercie hath appointed that if the poore woman shall poure upon the body of Christ such a box of oyntment, the Lord saith, Verily I say unto you, wheresoever the Gospell shall be preached, a memoriall shall be made of her, of this that she hath done, her box shall go with her for a memoriall of her.
yet the Lord God in mercy hath appointed that if the poor woman shall pour upon the body of christ such a box of ointment, the Lord Says, Verily I say unto you, wheresoever the Gospel shall be preached, a memorial shall be made of her, of this that she hath done, her box shall go with her for a memorial of her.
The Lord will not have the good deeds of his Saints to be buried in oblivion; but hee will have them famous, he will have them carried through the world;
The Lord will not have the good Deeds of his Saints to be buried in oblivion; but he will have them famous, he will have them carried through the world;
therefore the Apostle gives it a glorious name, a glorious title; and saith, your grace. They shall carry your benefit, or your grace, your benefit as the word signifieth at large;
Therefore the Apostle gives it a glorious name, a glorious title; and Says, your grace. They shall carry your benefit, or your grace, your benefit as the word signifies At large;
and he that scornes you, scornes me, saith our Lord Christ: and tell it to the Church, and if he will not heare the Church, let him be to thee as a heathen, and a publicane, or sinner.
and he that scorns you, scorns me, Says our Lord christ: and tell it to the Church, and if he will not hear the Church, let him be to thee as a heathen, and a publican, or sinner.
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for if the Church of God have authoritie to perswade all her children, and those that follow after, certainly then the ancientest Churches are of the greatest authoritie. Now the Church of Galatia was a more ancient Church then Corinth. Therefore the Apostle alledgeth the authority of that Church, to bring this on.
for if the Church of God have Authority to persuade all her children, and those that follow After, Certainly then the Ancientest Churches Are of the greatest Authority. Now the Church of Galatia was a more ancient Church then Corinth. Therefore the Apostle allegeth the Authority of that Church, to bring this on.
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Salute Andronicus, and Iunia that were before me in the Lord they were Christians before Saint Paul, therefore Saint Paul gave them honour as his predecessors, as his glorious,
Salute Andronicus, and Iunia that were before me in the Lord they were Christians before Saint Paul, Therefore Saint Paul gave them honour as his predecessors, as his glorious,
So in this case Galatia was the more ancient Church, therefore it was to be the rule of Churches afterward in all good things, in all things belonging to the propagation of the Gospell; to the maintenance of a good conscience. The authoritie of the Church is the greatest argument one of them under heaven,
So in this case Galatia was the more ancient Church, Therefore it was to be the Rule of Churches afterwards in all good things, in all things belonging to the propagation of the Gospel; to the maintenance of a good conscience. The Authority of the Church is the greatest argument one of them under heaven,
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for a man cannot have his fathers blessing, if he go from his mothers bosome, but now when all things were turned to pride, to worldly covetousnesse, to ambition,
for a man cannot have his Father's blessing, if he go from his mother's bosom, but now when all things were turned to pride, to worldly covetousness, to ambition,
when all was turned to pride, and selfe-love, that they would depose Kings, and Princes out of their seats and kingdomes, it grew then to be a monster, and ceased to be a mother, and thence it is not lawfull to have any communion with them, that are so blasphemous.
when all was turned to pride, and Self-love, that they would depose Kings, and Princes out of their seats and kingdoms, it grew then to be a monster, and ceased to be a mother, and thence it is not lawful to have any communion with them, that Are so blasphemous.
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But else, I say, if they had continued in that modest humilitie, which they were first bred in, & continued in for the space of foure or five hundred yeares,
But Else, I say, if they had continued in that modest humility, which they were First bred in, & continued in for the Molle of foure or five hundred Years,
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but yet it was but a poore Church: it was so famous in zeale, that the Apostle protests that they would have given him their eyes to have done him good, wherein he signified their infinite ardor,
but yet it was but a poor Church: it was so famous in zeal, that the Apostle protests that they would have given him their eyes to have done him good, wherein he signified their infinite ardor,
and kept from the Pamphilian Sea, by the border of the South which lyeth betweene it and Pamphilia. So we see here, that according as God hath given Churches meanes and abilitie,
and kept from the Pamphylian Sea, by the border of the South which lies between it and Pamphylia. So we see Here, that according as God hath given Churches means and ability,
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therefore Homer in his time which was one of the ancientest Writers that ever was among the Heathen, there is none like him, in his second Iliad he saith three times over, Rich Corinth. The reason of it is because of the scituation which is betweene two seas, from whence all the traffick of the world flocked, & flowed to it.
Therefore Homer in his time which was one of the Ancientest Writers that ever was among the Heathen, there is none like him, in his second Iliad he Says three times over, Rich Corinth. The reason of it is Because of the situation which is between two Seas, from whence all the traffic of the world flocked, & flowed to it.
and there are many poore persons that are truer pay-masters, that pay scot, and lot better then many greater men do, which the Apostle intimates here to be a shame, it is a shame that poore Churches should go before rich:
and there Are many poor Persons that Are truer Pay-masters, that pay scot, and lot better then many greater men do, which the Apostle intimates Here to be a shame, it is a shame that poor Churches should go before rich:
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and these great ones that have their thousands, and their ten thousands about them, and yet they will not pay that which belongs to their poore officers, to their poore servants, such as belong to them, poore Church-men, that will not pay that which belongs to them of custome, and dutie;
and these great ones that have their thousands, and their ten thousands about them, and yet they will not pay that which belongs to their poor Officers, to their poor Servants, such as belong to them, poor Churchmen, that will not pay that which belongs to them of custom, and duty;
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how will he make the Church of Galatia to provoke them, how will hee bring the Corinthians to this? how shall it be brought about? The Corinthians might have objected and said, What do you tell us of the Church of Galatia? Have not we poore enow of our owne? as we use to say now adayes, we will give nothing abroad,
how will he make the Church of Galatia to provoke them, how will he bring the Corinthians to this? how shall it be brought about? The Corinthians might have objected and said, What do you tell us of the Church of Galatia? Have not we poor enough of our own? as we use to say now adays, we will give nothing abroad,
The Apostle therefore tels them, I did appoint: So by this he shews, that he came with full authoritie, as speaking more authentically, and more powerfully, not by perswasion and counsell,
The Apostle Therefore tells them, I did appoint: So by this he shows, that he Come with full Authority, as speaking more authentically, and more powerfully, not by persuasion and counsel,
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and yet this must be done in a gentle manner, with a reservation of their owne will for the quantitie: for in the quantitie it cannot say, saith Saint Chrysostome, thus much or thus much,
and yet this must be done in a gentle manner, with a reservation of their own will for the quantity: for in the quantity it cannot say, Says Saint Chrysostom, thus much or thus much,
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But for the maine point that he must give something, it lyes in the Churches power to command that almes-deeds, and works of charitie should be done, that is as much in the Churches power as that we should keepe a Sabbath day, that men should meet together,
But for the main point that he must give something, it lies in the Churches power to command that almsdeeds, and works of charity should be done, that is as much in the Churches power as that we should keep a Sabbath day, that men should meet together,
and heare the word, and administer Baptisme, and the Lords Supper, in the Church, wee know these things the Church hath power to ordaine, and constitute, and as much power hath the Church to ordaine the collection for the poore:
and hear the word, and administer Baptism, and the lords Supper, in the Church, we know these things the Church hath power to ordain, and constitute, and as much power hath the Church to ordain the collection for the poor:
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for all come from one authoritie. Therefore the Apostle saith here, As I have appointed. So then the Corinthians were bound not onely by the example of the Church of Galatia, but by that Apostolicall power, by that authoritie which the Apostles had received from Christ, Feed my sheepe, feed them with your prayers, feed them with your preaching, feed them with your exhortations, feed them in giving them bread for the body, feed them by your example, feed them every way that may be helpfull, and commodious to them.
for all come from one Authority. Therefore the Apostle Says Here, As I have appointed. So then the Corinthians were bound not only by the Exampl of the Church of Galatia, but by that Apostolical power, by that Authority which the Apostles had received from christ, Feed my sheep, feed them with your Prayers, feed them with your preaching, feed them with your exhortations, feed them in giving them bred for the body, feed them by your Exampl, feed them every Way that may be helpful, and commodious to them.
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the Apostle gives no way here for annates, he gives no way for Peter-pence, nor for such kinde of collections: for those were exactions, and extortions against the good wils of the parties, to the impoverishing of them that gave it,
the Apostle gives no Way Here for annates, he gives no Way for Peterpence, nor for such kind of collections: for those were exactions, and extortions against the good wills of the parties, to the impoverishing of them that gave it,
when it is to do good to them of Ierusalem, for the Saints of Ierusalem, for the good of them that want, of them that are disabled by age, or by nature, or by misfortune, to do good to them, this is the will of God, and this the Church hath power to raise out of a mans substance;
when it is to do good to them of Ierusalem, for the Saints of Ierusalem, for the good of them that want, of them that Are disabled by age, or by nature, or by misfortune, to do good to them, this is the will of God, and this the Church hath power to raise out of a men substance;
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if it be but a farthing in a pound, except he have something from it, there can be no rest nor quiet to thee of it, the Lord hath appointed unto men, that as he hath blessed them,
if it be but a farthing in a pound, except he have something from it, there can be no rest nor quiet to thee of it, the Lord hath appointed unto men, that as he hath blessed them,
and a concomitant of the Gospell to have mind of the poore Saints, it was the charge given to Paul and Barnabas, Gal. 2. as a chiefe part of their office to be mindfull of the poore.
and a concomitant of the Gospel to have mind of the poor Saints, it was the charge given to Paul and Barnabas, Gal. 2. as a chief part of their office to be mindful of the poor.
when they know there shall be no fraud nor deceit in the conveyance of it, it was that onely incentive that moved our forefathers to be so bountifull to the Church of God, as they were, that they went from the giving of almes-deeds to the building of Cels, and Colledges, and Monasteries, and great Churches, and goodly Pallaces, a strange and wondrous height there was of pietie and devotion. Indeed there was much superstition mingled with it, there was much vanitie mixed with it:
when they know there shall be no fraud nor deceit in the conveyance of it, it was that only incentive that moved our Forefathers to be so bountiful to the Church of God, as they were, that they went from the giving of almsdeeds to the building of Cells, and Colleges, and Monasteries, and great Churches, and goodly Palaces, a strange and wondrous height there was of piety and devotion. Indeed there was much Superstition mingled with it, there was much vanity mixed with it:
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and would never have beene so bountifull to the Church. If they had thought that such a sort of intruders, and ravenners would have taken the goods, and the stocke of the Church, and the stocke of the poore,
and would never have been so bountiful to the Church. If they had Thought that such a sort of intruders, and ravenners would have taken the goods, and the stock of the Church, and the stock of the poor,
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and have made such havocke of them, not caring for the honour, and respect of the Church. But here for this, the Apostle tels the Corinthians, that they should have no such feare;
and have made such havoc of them, not caring for the honour, and respect of the Church. But Here for this, the Apostle tells the Corinthians, that they should have no such Fear;
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Indeed he must be a fit man that may be trusted with money, as he saith in the Comedie, if thou findest a man that is faithfull in money, he may easily be beleeved on in any word of counsell, for he that may bee trusted with the one, may be trusted with the other:
Indeed he must be a fit man that may be trusted with money, as he Says in the Comedy, if thou Findest a man that is faithful in money, he may Easily be believed on in any word of counsel, for he that may be trusted with the one, may be trusted with the other:
and they are excellent men indeed that can bee faithfull in those things that are committed to their charge, especially in money, where the craft and subtiltie may be easily hidde,
and they Are excellent men indeed that can be faithful in those things that Are committed to their charge, especially in money, where the craft and subtlety may be Easily hid,
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much lesse shall they bee such men as those that shall barter their Briefes, and sell their Patent, and take a certaine summe of money beforehand of some hide-bound fellows, of such wretches that will extort, and gather farre more then they could do, these must be no such companions;
much less shall they be such men as those that shall barter their Briefs, and fell their Patent, and take a certain sum of money beforehand of Some hidebound Fellows, of such wretches that will extort, and gather Far more then they could do, these must be no such Sodales;
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So from hence wee understand, first that there ought officers for the poore, collectors for the poore, alwayes to bee chosen among the parties with whom they live;
So from hence we understand, First that there ought Officers for the poor, collectors for the poor, always to be chosen among the parties with whom they live;
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But for temporall things, the Lord hath given them power to elect and make Officers, and the Civill Law gives them leave to chuse their Pleaders, their Physitians, and their Schoolmasters, and Officers of the like kinde.
But for temporal things, the Lord hath given them power to elect and make Officers, and the Civil Law gives them leave to choose their Pleaders, their Physicians, and their Schoolmasters, and Officers of the like kind.
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therefore the Apostle saith, They shall chuse, because they were knowne to them, they were not knowne to the Apostle, except it were by revelation, he knew not by a mans face,
Therefore the Apostle Says, They shall choose, Because they were known to them, they were not known to the Apostle, except it were by Revelation, he knew not by a men face,
but to be accounted a faire degree in the Church of God, as the Apostle speaks of the Deacons office which is like unto this of collection for the poore.
but to be accounted a fair degree in the Church of God, as the Apostle speaks of the Deacons office which is like unto this of collection for the poor.
But now how shall these men be commended? they must not onely be chosen, but they must be commended; by their letters, and Epistles. The Corinthians must write letters testimoniall to commend these as faithfull brethren, to the Saints at Ierusalem. The Church of God alwayes had a great care of letters testimoniall, they would have no man go, or travell, without them;
But now how shall these men be commended? they must not only be chosen, but they must be commended; by their letters, and Epistles. The Corinthians must write letters testimonial to commend these as faithful brothers, to the Saints At Ierusalem. The Church of God always had a great care of letters testimonial, they would have no man go, or travel, without them;
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They were either letters of peace, which were such as a man must needs have with him if he came to the King, or to the Bishop, he had still a letter of peace, that was to shew that such a man was in the peace of the Church, that he was a member of Christ, that he was a professour of the faith, that he received the Sacrament duely, that he was in the communion of the body;
They were either letters of peace, which were such as a man must needs have with him if he Come to the King, or to the Bishop, he had still a Letter of peace, that was to show that such a man was in the peace of the Church, that he was a member of christ, that he was a professor of the faith, that he received the Sacrament duly, that he was in the communion of the body;
And then there were these letters testimoniall, which the Apostle here speaks of, that these brethren that should be supposed faithfull, that should administer the portion that God had vouchsafed them, that they should deliver it to the full, that they should not balke a peny,
And then there were these letters testimonial, which the Apostle Here speaks of, that these brothers that should be supposed faithful, that should administer the portion that God had vouchsafed them, that they should deliver it to the full, that they should not balk a penny,
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The Church had this care of letters, because they would have no falsaries to go up and downe, no idle vagabonds, to pretend poverty, and to collogue and cozen the world, to whom they were to send for those that wanted.
The Church had this care of letters, Because they would have no falsaries to go up and down, no idle vagabonds, to pretend poverty, and to collogue and cozen the world, to whom they were to send for those that wanted.
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And the Church was also carefull to see that undoubted seale from those whom the letters were sent, that it were no counterfeit, lest there should be any deceit, any forged letters, and lest there should be any cause of trouble in the Church by unnecessary letters, that should be sent to no purpose,
And the Church was also careful to see that undoubted seal from those whom the letters were sent, that it were no counterfeit, lest there should be any deceit, any forged letters, and lest there should be any cause of trouble in the Church by unnecessary letters, that should be sent to no purpose,
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as many now adayes that gad about upon their pleasure, and men will send letters with a beggar to maintaine his gadding, the Church of God could not endure this,
as many now adays that gad about upon their pleasure, and men will send letters with a beggar to maintain his gadding, the Church of God could not endure this,
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but had a speciall regard to the letters of the Saints; and took them still as so many appendixes, as so many seales, as writings applyed to their faith; they received them with as great reverence as an Angell from heaven:
but had a special regard to the letters of the Saints; and took them still as so many appendixes, as so many Seals, as writings applied to their faith; they received them with as great Reverence as an Angel from heaven:
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for the gathering of so much money in such a countrey, for the preferment of such a novice in such a place, in a strange land, they were so ordinarie, as that our Land in the time of King Henry the third, quite casheered all of them, we heard no more of them since:
for the gathering of so much money in such a country, for the preferment of such a novice in such a place, in a strange land, they were so ordinary, as that our Land in the time of King Henry the third, quite Cashiered all of them, we herd no more of them since:
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for friendship sake he will set his hand to it, that a man is a good competent schollar, when hee knows nothing of learning, one that never saluted learning from the threshold;
for friendship sake he will Set his hand to it, that a man is a good competent scholar, when he knows nothing of learning, one that never saluted learning from the threshold;
It is a thing that will be brought against many at the day of the Lord, for writing of letters vaine, and idle, and false. The Church of God heretofore had them in great estimation: in the beginning of the Church, they were taken as the word of God, not that they were of the same authoritie with the word of God, but being spoken by the Church, they were taken as an appendix of the word of God.
It is a thing that will be brought against many At the day of the Lord, for writing of letters vain, and idle, and false. The Church of God heretofore had them in great estimation: in the beginning of the Church, they were taken as the word of God, not that they were of the same Authority with the word of God, but being spoken by the Church, they were taken as an appendix of the word of God.
Againe, he gives them another reason from himself, and tels them that if there might be faire dealing, he would go with them himselfe, if need require.
Again, he gives them Another reason from himself, and tells them that if there might be fair dealing, he would go with them himself, if need require.
And it proceeds from the grace of God, whatsoever Gods Saints do, it comes from the grace of God. Wicked men, naturall men, they many times do the works of God for ambition, for shew, for vaine-glory: but the childe of God still, he works upon grace, the stocke of grace is the foundation of all that he doth;
And it proceeds from the grace of God, whatsoever God's Saints do, it comes from the grace of God. Wicked men, natural men, they many times do the works of God for ambition, for show, for vainglory: but the child of God still, he works upon grace, the stock of grace is the Foundation of all that he does;
Secondly, because it was a thing most gracefull to God, there is nothing that graceth Gods providence more then a good almes man: for God hath left many poore people without that grace in the world, they have no meanes, nothing to betake themselves to, nothing but misery,
Secondly, Because it was a thing most graceful to God, there is nothing that graceth God's providence more then a good alms man: for God hath left many poor people without that grace in the world, they have no means, nothing to betake themselves to, nothing but misery,
Lastly, he cals it grace, because it comes not by constraint, but of grace: they gave it freely, and voluntarily, out of their owne free heart, not of compulsion: this therefore ought to be a reason,
Lastly, he calls it grace, Because it comes not by constraint, but of grace: they gave it freely, and voluntarily, out of their own free heart, not of compulsion: this Therefore ought to be a reason,
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and a motive to stirre up the Corinthians to it, because it was a grace, a grace that made them acceptable to God, because it graced the providence of the Lord, because the Lord respects a chearfull giver, one that gives with a free consent, without inforcement:
and a motive to stir up the Corinthians to it, Because it was a grace, a grace that made them acceptable to God, Because it graced the providence of the Lord, Because the Lord respects a cheerful giver, one that gives with a free consent, without enforcement:
And when you have reckoned up all the monuments of honour, and put them all together, they are not at all comparable to this grace of well doing. As it is said of Vespasian, that other men set up monuments of brasse, and stone, but he set up greater monuments then all the rest, that was his good doing: good deeds they are great monuments, they are more stable,
And when you have reckoned up all the monuments of honour, and put them all together, they Are not At all comparable to this grace of well doing. As it is said of Vespasian, that other men Set up monuments of brass, and stone, but he Set up greater monuments then all the rest, that was his good doing: good Deeds they Are great monuments, they Are more stable,
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It is your grace to do well, therefore saith the Apostle, they shall carry your grace to Ierusalem, that is, your almes whereby you become gracious both to God and man.
It is your grace to do well, Therefore Says the Apostle, they shall carry your grace to Ierusalem, that is, your alms whereby you become gracious both to God and man.
the Apostle would not have them slacke, he would have them to keepe their credit, the credit of their alacritie, and chearfulnesse: for so he saith in 2. Cor. 9. When the Macedonians shall come, and finde you tardie in the matter, that you have not collected,
the Apostle would not have them slack, he would have them to keep their credit, the credit of their alacrity, and cheerfulness: for so he Says in 2. Cor. 9. When the Macedonians shall come, and find you tardy in the matter, that you have not collected,
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And indeed to be long in doing a good thing, is a disgrace to the action, as Senecae saith, he that is long a giving, that gives late, it is as if he did not give at all,
And indeed to be long in doing a good thing, is a disgrace to the actium, as Seneca Says, he that is long a giving, that gives late, it is as if he did not give At all,
and as the Poet saith, that office, and that good deed that is delayed, and sticks long in a mans fingers, it hath no grace in it, the grace of a thing is in the quicknesse and expedition of it.
and as the Poet Says, that office, and that good deed that is delayed, and sticks long in a men fingers, it hath no grace in it, the grace of a thing is in the quickness and expedition of it.
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And therefore in the Latine all the conjugations are long, but dari, and that is short, to shew that a man should be quicke in giving, and so datum and all that come of it are short, to shew that men should be ready, and willing to run to do good things.
And Therefore in the Latin all the conjugations Are long, but dari, and that is short, to show that a man should be quick in giving, and so datum and all that come of it Are short, to show that men should be ready, and willing to run to do good things.
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This doth greatly condemne our backwardnesse, although I need not speake it comparatively: for perhaps there is not any Church in the world comparatively, that is, more famous in good deeds, and charitable almes then this is,
This does greatly condemn our backwardness, although I need not speak it comparatively: for perhaps there is not any Church in the world comparatively, that is, more famous in good Deeds, and charitable alms then this is,
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we must be constrained to do that good, that we should do out of the bowels of mercie which should be in us, we should do it frō the influence of the grace of God to us in Christ, we should do it as fellow members, we should love our owne flesh, we should do it as though we our selves were pinched with the infirmities of other men;
we must be constrained to do that good, that we should do out of the bowels of mercy which should be in us, we should do it from the influence of the grace of God to us in christ, we should do it as fellow members, we should love our own Flesh, we should do it as though we our selves were pinched with the infirmities of other men;
we should give poore men that which we can spare, as freely as we give them our looks, as freely as we give them the gesture of our bodies, and the like:
we should give poor men that which we can spare, as freely as we give them our looks, as freely as we give them the gesture of our bodies, and the like:
and we know that words and looks are not hunshingly drawne from us, but when we come to works of mercie, then we dreame, they come hardly off, it sticks with us:
and we know that words and looks Are not hunshingly drawn from us, but when we come to works of mercy, then we dream, they come hardly off, it sticks with us:
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and when they do not go through them with chearfulnesse, they shew themselves to be fallen backe in their love to Christ, and to his members. But I need not insist much upon this in this Congregation, which hath alway beene ready in these matters,
and when they do not go through them with cheerfulness, they show themselves to be fallen back in their love to christ, and to his members. But I need not insist much upon this in this Congregation, which hath always been ready in these matters,
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and in this Citie the bowels of the Saints, and their necessities finde such reliefe that it gives occasion to a company of wandring folk to put them oft times to great and transcendent, and excessive collections, whereof I would have charitie to be a little shie;
and in this city the bowels of the Saints, and their necessities find such relief that it gives occasion to a company of wandering folk to put them oft times to great and transcendent, and excessive collections, whereof I would have charity to be a little shy;
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but when these things come that are of extraordinarie consequence, as the undoing of our brethren, the overthrowing of their estates by fire, and such like casualties as these,
but when these things come that Are of extraordinary consequence, as the undoing of our brothers, the overthrowing of their estates by fire, and such like casualties as these,
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and are testified to us under the hands and certificates of great men, men of place, and worth, and credit, in these things wee are not to make question,
and Are testified to us under the hands and certificates of great men, men of place, and worth, and credit, in these things we Are not to make question,
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Therefore I beseech you, as the Lord hath inabled you, that every man would labour to maintaine in his heart the fire of charity, that it may still burne as the fire was to burne continually upon Gods altar, that your zeale to the members of Christ may still continue, that Christ may live in you by faith, by apprehending the promises, and by love, and charitie, which is the chiefe demonstration of himselfe, and his abiding in you.
Therefore I beseech you, as the Lord hath enabled you, that every man would labour to maintain in his heart the fire of charity, that it may still burn as the fire was to burn continually upon God's altar, that your zeal to the members of christ may still continue, that christ may live in you by faith, by apprehending the promises, and by love, and charity, which is the chief demonstration of himself, and his abiding in you.
THis proposall of a collection for the poore Saints that were at Ierusalem, was a matter of great moment, and that was it that made the Apostle to stand so much, and so largely upon it:
THis proposal of a collection for the poor Saints that were At Ierusalem, was a matter of great moment, and that was it that made the Apostle to stand so much, and so largely upon it:
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for the lives of the brethren that were there, were much indangered both by want, and by extreame persecution, but especially by reason of a famine, whereof Agabus prophesied, in Act. 11. which happened in the third or fourth yeare of Claudius Cesar: and therefore as Pompey said once,
for the lives of the brothers that were there, were much endangered both by want, and by extreme persecution, but especially by reason of a famine, whereof Agabus prophesied, in Act. 11. which happened in the third or fourth year of Claudius Cesar: and Therefore as Pompey said once,
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when Rome was in great lacke, and scarsitie of victuals, and he was ready to embarke in a tempestuous sea, in a dangerous weather, his friends counselled him by all meanes to looke to his life, and not to expose himselfe to the perill of the sea at that time.
when Room was in great lack, and scarcity of victuals, and he was ready to embark in a tempestuous sea, in a dangerous weather, his Friends counseled him by all means to look to his life, and not to expose himself to the peril of the sea At that time.
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and scorne his owne life, in respect of the common good, and the desire he had of the safety of those lives that he had at Rome, which were to be sustained. So the Apostle sets this forward with all his diligence, there must be a collection made for the Saints at Ierusalem, and it must be done quickly with great zeale and devotion. And therefore hee offers himselfe to the action if need so require.
and scorn his own life, in respect of the Common good, and the desire he had of the safety of those lives that he had At Room, which were to be sustained. So the Apostle sets this forward with all his diligence, there must be a collection made for the Saints At Ierusalem, and it must be done quickly with great zeal and devotion. And Therefore he offers himself to the actium if need so require.
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The way was long from Corinth to Ierusalem, they were about nine hundred or a thousand miles distant, in which way many great inconveniences, and incommodities might happen.
The Way was long from Corinth to Ierusalem, they were about nine hundred or a thousand miles distant, in which Way many great inconveniences, and incommodities might happen.
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therefore he promiseth that if it be worthy his labour, if it come to such a summe as may beseeme the person of an Apostle to be sent in ambassage, and legacie about it, that then he will go,
Therefore he promises that if it be worthy his labour, if it come to such a sum as may beseem the person of an Apostle to be sent in ambassage, and legacy about it, that then he will go,
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He thanks God for that unspeakable gift, that is, that summe of money which was such a masse as that he saith, the gift was meerly unspeakable, their liberalitie was so free, that it was a very munificence, a magnificent thing, as the word is:
He thanks God for that unspeakable gift, that is, that sum of money which was such a mass as that he Says, the gift was merely unspeakable, their liberality was so free, that it was a very munificence, a magnificent thing, as the word is:
and would see the whole businesse expedite: for he was secure of this, that whatsoever he set his hand unto, the Lord would give it protection by the way that it should safely arrive at Ierusalem, if he should come to go with it.
and would see the Whole business expedite: for he was secure of this, that whatsoever he Set his hand unto, the Lord would give it protection by the Way that it should safely arrive At Ierusalem, if he should come to go with it.
And because they had written in their letter to him, desiring him to come, and to reforme certaine abuses that were crept into their Church, as we may see by that that follows:
And Because they had written in their Letter to him, desiring him to come, and to reform certain Abuses that were crept into their Church, as we may see by that that follows:
But he tels them that he cannot come yet, because he had a purpose to passe through Macedonia. The occasion of which we may reade Act. 19. when he was asleepe in his bed one night, the Lord appointed that in a dreame or vision a certaine man of the Macedons, that had a Souldiers jacket like the phalanx of Macedonia, like their ordinary militarie garments not used in those countries,
But he tells them that he cannot come yet, Because he had a purpose to pass through Macedonia. The occasion of which we may read Act. 19. when he was asleep in his Bed one night, the Lord appointed that in a dream or vision a certain man of the Macedons, that had a Soldiers jacket like the phalanx of Macedonia, like their ordinary military garments not used in those countries,
and the manner of those Nations might have knowne him to be a Macedonian; and he appeared to Paul when he was asleepe in a dreame, desiring him to come, and helpe them.
and the manner of those nations might have known him to be a Macedonian; and he appeared to Paul when he was asleep in a dream, desiring him to come, and help them.
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which Saint Paul tooke as an heavenly vision, and therefore he purposed and resolved the first thing he did to obey that vision, to go to Macedonia. And though it were farre by the bow, because Corinth was as neare or nearer to Ephesus, above halfe as neare againe as Macedon was,
which Saint Paul took as an heavenly vision, and Therefore he purposed and resolved the First thing he did to obey that vision, to go to Macedonia. And though it were Far by the bow, Because Corinth was as near or nearer to Ephesus, above half as near again as Macedon was,
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for he might land at Thessalonica, or at Ephesus, and round all about the coasts of Dalmatia, and Illyrium, and from thence come to Corinth which was very opportune and fit,
for he might land At Thessalonica, or At Ephesus, and round all about the coasts of Dalmatia, and Illyrium, and from thence come to Corinth which was very opportune and fit,
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because it stood upon the necke of the Ionian sea, that he might take shipping in any part of the countrey at the lower end of Tyrus, and so sayle for Corinth. He desires them therefore in the meane time to expect him:
Because it stood upon the neck of the Ionian sea, that he might take shipping in any part of the country At the lower end of Tyre, and so sail for Corinth. He Desires them Therefore in the mean time to expect him:
We must first consider the Apostle supposeth that the Churches collection, and gathering at Corinth for the Saints at Ierusalem, it might come to a great fumme,
We must First Consider the Apostle Supposeth that the Churches collection, and gathering At Corinth for the Saints At Ierusalem, it might come to a great fumme,
and yet he was so touched with the weaknesse, and with the frailtie, and wants of his brethren at Ierusalem, that he would dispence with that function for a while, to do the works of mercy.
and yet he was so touched with the weakness, and with the frailty, and Wants of his brothers At Ierusalem, that he would dispense with that function for a while, to do the works of mercy.
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Now hee hath done with the generall, concerning the Church abroad, he comes to the particular, what he would do for them in the Church of Corinth. He saith, he will come, and see them;
Now he hath done with the general, Concerning the Church abroad, he comes to the particular, what he would do for them in the Church of Corinth. He Says, he will come, and see them;
First, we are to observe a contrary passage to that which commonly fals out in the liberalitie of the world, wherein men are not to looke in the mouth of a given animall,
First, we Are to observe a contrary passage to that which commonly falls out in the liberality of the world, wherein men Are not to look in the Mouth of a given animal,
but Saint Paul seemes to intimate another thing, that the Church of God looke to be respected in their suits, and Briefes, and supplications, not with a nigardly hand, not with a perfunctory kinde of service;
but Saint Paul seems to intimate Another thing, that the Church of God look to be respected in their suits, and Briefs, and supplications, not with a niggardly hand, not with a perfunctory kind of service;
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Although it be true indeed that sometimes the poorest gift is as greatly rewarded, and respected of God, as the poore widdows mite, which she cast into the treasurie: was more regarded then all that the rich cast in,
Although it be true indeed that sometime the Poorest gift is as greatly rewarded, and respected of God, as the poor Widows mite, which she cast into the treasury: was more regarded then all that the rich cast in,
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But yet when men part with it hunshingly, with a kinde of contradiction, and he that is worth thousands of pounds will give but a poore peny to a generall,
But yet when men part with it hunshingly, with a kind of contradiction, and he that is worth thousands of pounds will give but a poor penny to a general,
for he went from place to place, and still was winning countries to the obedience and service of his Lord, and master, he might therefore ill loose so much time as should be spent in carrying the money from Corinth to Ierusalem, or from Ephesus: where it seemeth he now was,
for he went from place to place, and still was winning countries to the Obedience and service of his Lord, and master, he might Therefore ill lose so much time as should be spent in carrying the money from Corinth to Ierusalem, or from Ephesus: where it seems he now was,
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because many countries in the world were not yet discovered, there were many Nations that were not yet brought to the faith, and obedience of Christ; and he was sent to be a Preacher to the Gentiles, and therefore he was to preach to all the Gentiles; that he could extend himselfe unto, being (as Chrysostome saith) like unto the sunne in the firmament, that riseth in the one part of the world,
Because many countries in the world were not yet discovered, there were many nations that were not yet brought to the faith, and Obedience of christ; and he was sent to be a Preacher to the Gentiles, and Therefore he was to preach to all the Gentiles; that he could extend himself unto, being (as Chrysostom Says) like unto the sun in the firmament, that Riseth in the one part of the world,
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such an one was the Apostle, which was sent and instituted by our Saviour, and therefore it was much for him to lose so much time as this action would require to carry it so farre as to Ierusalem; but now that the love of the brethren was so great,
such an one was the Apostle, which was sent and instituted by our Saviour, and Therefore it was much for him to loose so much time as this actium would require to carry it so Far as to Ierusalem; but now that the love of the brothers was so great,
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and their necessitie was so important and exigent, that he thought it not amisse for the time to lay aside the care of the greater office, and to stoupe to this which was the lesser: for it is true indeed, the Apostle which way soever he went, he gained soules to his master, and it was all one for him,
and their necessity was so important and exigent, that he Thought it not amiss for the time to lay aside the care of the greater office, and to stoop to this which was the lesser: for it is true indeed, the Apostle which Way soever he went, he gained Souls to his master, and it was all one for him,
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and yet he sets all the care of this aside, for the present, and urgent necessitie that his brethren were in at Ierusalem; and he thinkes that the works of mercie that belong to the Saints of God; are to possesse and to take up the time of a man, rather then some higher thing.
and yet he sets all the care of this aside, for the present, and urgent necessity that his brothers were in At Ierusalem; and he thinks that the works of mercy that belong to the Saints of God; Are to possess and to take up the time of a man, rather then Some higher thing.
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What, then the preaching of the Gospell? was not that the greatest part that belonged to his function? why then should he leave that? seeing it was contrary to the rule that the Apostles themselves gave, Act. 6.2.
What, then the preaching of the Gospel? was not that the greatest part that belonged to his function? why then should he leave that? seeing it was contrary to the Rule that the Apostles themselves gave, Act. 6.2.
where there was a mutiny among the Greeks and the Hebrews, because there was a neglect of their women in the common ministration: and the Apostles to prevent such a mischiefe which was now growing among them,
where there was a mutiny among the Greeks and the Hebrews, Because there was a neglect of their women in the Common ministration: and the Apostles to prevent such a mischief which was now growing among them,
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and to take away the viper of discention and division which now troubled the Church, they made this generall rule and principle, that it was not fit that they should leave the Word of God to serve tables.
and to take away the viper of dissension and division which now troubled the Church, they made this general Rule and principle, that it was not fit that they should leave the Word of God to serve tables.
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therefore the Min•sters or Apostles should not leave the Word of God, their daily function Apostolicall, to serve tables. And yet we see the Apostle leaves the word of God, the preaching of the Gospell, and other matters of great concernment, the calling of the world to the faith of Christ, he leaves this to serve tables, that is, to carry the money that was gathered at Corinth to Ierusalem, which in effect was nothing else but to serve tables.
Therefore the Min•sters or Apostles should not leave the Word of God, their daily function Apostolical, to serve tables. And yet we see the Apostle leaves the word of God, the preaching of the Gospel, and other matters of great concernment, the calling of the world to the faith of christ, he leaves this to serve tables, that is, to carry the money that was gathered At Corinth to Ierusalem, which in Effect was nothing Else but to serve tables.
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but that with convenient speed the party may returne to his former calling, so long the Apostles themselves were bound to intend the works of mercie, and to serve tables.
but that with convenient speed the party may return to his former calling, so long the Apostles themselves were bound to intend the works of mercy, and to serve tables.
It is true, the Apostle was not to leave the Gospell, and to serve tables, because the greater work must be first intended: except there be present necessity;
It is true, the Apostle was not to leave the Gospel, and to serve tables, Because the greater work must be First intended: except there be present necessity;
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which they used to seale with a ring, he carried none of these, but he gave all the charge of them to his Steward; but (saith hee) if God should give me a vacant time, I know that this belongs to my charge too.
which they used to seal with a ring, he carried none of these, but he gave all the charge of them to his Steward; but (Says he) if God should give me a vacant time, I know that this belongs to my charge too.
And Synetius Bishop of Pentapolis, saith he, I am farre from condemning those Bishops that take upon them the care of orphans, and seculer poore, and of almes houses, and hospitals; I am so farre from condemning their holy actions, that I do admire at it,
And Synetius Bishop of Pentapolis, Says he, I am Far from condemning those Bishops that take upon them the care of orphans, and secular poor, and of alms houses, and hospitals; I am so Far from condemning their holy actions, that I do admire At it,
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but I know mine owne infirmitie, they can passe through them both without pollution: but if I should enter into these reckonings and summes, to take care for these things, I should lacke the whole sea, the whole Ocean could not bee sufficient to cleanse mee from the pollution I should contract thereby.
but I know mine own infirmity, they can pass through them both without pollution: but if I should enter into these reckonings and sums, to take care for these things, I should lack the Whole sea, the Whole Ocean could not be sufficient to cleanse me from the pollution I should contract thereby.
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And the Quinisex Councell in Cannon 35. they ordained that the Bishop should looke to the provision for the poore, either in his owne person, either himselfe,
And the Quinisex Council in Cannon 35. they ordained that the Bishop should look to the provision for the poor, either in his own person, either himself,
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these things are so manifest, as that no man of sence can deny it, but those of the new fangled opinion of late, would draw Ecclesiasticall persons from medling with temporall things;
these things Are so manifest, as that no man of sense can deny it, but those of the new fangled opinion of late, would draw Ecclesiastical Persons from meddling with temporal things;
and collection of men that are spiritually minded, and it is imployed for a spirituall purpose, for the maintenance of the Church, which are the sonnes and daughters of the Spirit of God. It is true, there was somewhat more in Saint Paul, then in another man,
and collection of men that Are spiritually minded, and it is employed for a spiritual purpose, for the maintenance of the Church, which Are the Sons and daughters of the Spirit of God. It is true, there was somewhat more in Saint Paul, then in Another man,
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But to conclude this point, the Apostle teacheth us that it is lawfull, for Church-men to intend these businesses which we call secular. In times past it was so,
But to conclude this point, the Apostle Teaches us that it is lawful, for Churchmen to intend these businesses which we call secular. In times passed it was so,
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as that they should be no guardians of the poore, of widdows, and orphans, many have taken these to themselves to manage their lands, and possessions; yet the common tenent of the Church hath ever beene, that those things were most sure,
as that they should be no guardians of the poor, of Widows, and orphans, many have taken these to themselves to manage their Lands, and possessions; yet the Common tenent of the Church hath ever been, that those things were most sure,
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and trusty which were put into the Churches hands, and that they might do, it is manifest by the example of the Apostle, who layes aside the care of his generall function, in preaching to all the world,
and trusty which were put into the Churches hands, and that they might do, it is manifest by the Exampl of the Apostle, who lays aside the care of his general function, in preaching to all the world,
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and is content to negotiate for one Church, and for the poorest thing in the Church, not so much for the administration of the Sacrament, or the preaching of the Word,
and is content to negotiate for one Church, and for the Poorest thing in the Church, not so much for the administration of the Sacrament, or the preaching of the Word,
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but to carry a little maintenance, to carry a little victuall which one would think might as well have beene transported without his presence, as with it.
but to carry a little maintenance, to carry a little victual which one would think might as well have been transported without his presence, as with it.
A leane sacrifice is a shamefull kinde of sacrifice, it was an abhomination to God, the Lord would have the fattest, and the fairest. Therefore those that present any thing to him,
A lean sacrifice is a shameful kind of sacrifice, it was an abomination to God, the Lord would have the Fattest, and the Fairest. Therefore those that present any thing to him,
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and yet if we looke into the fortunes and states of those men that have done it, that have thus wasted them, we shall see that hungrie beggarly povertie hath overtaken them, that they are not able to do the tenth part of that which their fathers did, that had no such benefit as they have incroached to themselves.
and yet if we look into the fortune's and states of those men that have done it, that have thus wasted them, we shall see that hungry beggarly poverty hath overtaken them, that they Are not able to do the tenth part of that which their Father's did, that had no such benefit as they have encroached to themselves.
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It should teach a Christian man to resolve not to hearken to flesh, and bloud, not to hearken to the contradictions of nature, not to hearken to the probabilities of reason, for they will tell a man it is good for him still to be hoording, it is good for him to save in private, to keepe all to himselfe,
It should teach a Christian man to resolve not to harken to Flesh, and blood, not to harken to the contradictions of nature, not to harken to the probabilities of reason, for they will tell a man it is good for him still to be hoarding, it is good for him to save in private, to keep all to himself,
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as they have in many poore places in our Land, where there is not so much as a roofe or covering to the Church, but it lyes open, exposed to winde, and weather;
as they have in many poor places in our Land, where there is not so much as a roof or covering to the Church, but it lies open, exposed to wind, and weather;
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and shew of men, neither is there any possibilitie that learning should thrive there, or that ever there should grow or spring any kinde of literature thence,
and show of men, neither is there any possibility that learning should thrive there, or that ever there should grow or spring any kind of literature thence,
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now they are turned to Chappels of ease, to corner Churches, to Gentlemens chambers, to preaching by the fire side, to conferences in bed roomes, and such base tearmes the whole Gospell is brought unto, that there is almost no shew or similitude of any true love and charity in the poore distressed parts of this Nation.
now they Are turned to Chapels of ease, to corner Churches, to Gentlemens chambers, to preaching by the fire side, to conferences in Bed rooms, and such base terms the Whole Gospel is brought unto, that there is almost no show or similitude of any true love and charity in the poor distressed parts of this nation.
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for although (God be thanked) there is a singular alacritie in the spirits of many men, to beautifie Churches, to make spatious and goodly Colledges, and to keepe the poore in Hospitals, and Almes-houses, these things are yet in many places to the glory of God, and the commendation of the people of God; yet in many other places,
for although (God be thanked) there is a singular alacrity in the spirits of many men, to beautify Churches, to make spacious and goodly Colleges, and to keep the poor in Hospitals, and Almshouses, these things Are yet in many places to the glory of God, and the commendation of the people of God; yet in many other places,
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as the Apostle saith here, NONLATINALPHABET, a worthy collection, a worthy sacrifice, a worthy house of prayer, a worthy Scholar, a worthy Preacher of the Word of God, a worthy maintenance for the poore, a worthy allowance for Hospitals: whatsoever we do, let us labour as much as wee can to make it worthy. God cannot abide these hungry, base, beggarly things, which Saul himselfe in the pursuit of the Amalekites killed, he destroyed the weary leane creatures which were not worthy to be sacrificed, but he saved the best, and the fattest, because he knew that God in his Law required the fattest to be offered to him in sacrifice. And now also the Lord will have the flower,
as the Apostle Says Here,, a worthy collection, a worthy sacrifice, a worthy house of prayer, a worthy Scholar, a worthy Preacher of the Word of God, a worthy maintenance for the poor, a worthy allowance for Hospitals: whatsoever we do, let us labour as much as we can to make it worthy. God cannot abide these hungry, base, beggarly things, which Saul himself in the pursuit of the Amalekites killed, he destroyed the weary lean creatures which were not worthy to be sacrificed, but he saved the best, and the Fattest, Because he knew that God in his Law required the Fattest to be offered to him in sacrifice. And now also the Lord will have the flower,
So much for that point, that it was the Apostles purpose upon condition, that their collection were faire, and worthy, that it might be thought fit for his presence, he would go with it.
So much for that point, that it was the Apostles purpose upon condition, that their collection were fair, and worthy, that it might be Thought fit for his presence, he would go with it.
therefore hee would have it something like himselfe, something beseeming an Ambassador of Christ, that he might go as the common Provost for the people of God, to give them not onely their spirituall, but temporall food;
Therefore he would have it something like himself, something beseeming an Ambassador of christ, that he might go as the Common Provost for the people of God, to give them not only their spiritual, but temporal food;
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that they might augment that which before they had collected sparingly, that so it might be carried by the hand of the Apostle, as a thing which was registred, and set downe in heaven,
that they might augment that which before they had collected sparingly, that so it might be carried by the hand of the Apostle, as a thing which was registered, and Set down in heaven,
Now after this, he comes to a familiar promise, which he makes to them concerning his comming to Corinth; After he had dispatched the matter of the Churches in generall, hee tels them now that whereas there was a particular motion made that they would have him come to Corinth, to redresse certaine abuses which were crept into that Church, he answers them now,
Now After this, he comes to a familiar promise, which he makes to them Concerning his coming to Corinth; After he had dispatched the matter of the Churches in general, he tells them now that whereas there was a particular motion made that they would have him come to Corinth, to redress certain Abuses which were crept into that Church, he answers them now,
yet because he had another journey to passe, he must first go to Macedonia, yet in the meane time he was comming to them, he came to them by his letters, and by his Epistles: for this is the third time, saith he, that I am comming to you, in the second Epistle, which is meant of his Epistles: he came to them by his letters,
yet Because he had Another journey to pass, he must First go to Macedonia, yet in the mean time he was coming to them, he Come to them by his letters, and by his Epistles: for this is the third time, Says he, that I am coming to you, in the second Epistle, which is meant of his Epistles: he Come to them by his letters,
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and therefore they desired the Apostle to interpose himselfe, and his authoritie, that thereby things might be redressed, and reformed. I will come unto you.
and Therefore they desired the Apostle to interpose himself, and his Authority, that thereby things might be Redressed, and reformed. I will come unto you.
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Concerning this comming of the Apostle, you have two conditions in this Epistle, the one as a matter of feare; the other a matter of promise: the one of threatning, the other of comfort, in 1. Cor. 4.15.16. you shall see there, that there were divers seducers in Corinth, that were secure, that the Apostle would not come among them.
Concerning this coming of the Apostle, you have two conditions in this Epistle, the one as a matter of Fear; the other a matter of promise: the one of threatening, the other of Comfort, in 1. Cor. 4.15.16. you shall see there, that there were diverse seducers in Corinth, that were secure, that the Apostle would not come among them.
or else that he could not because of the multitude of affaires that imployed him, and upon this they grew impudent, and carelesse in their seducing courses:
or Else that he could not Because of the multitude of affairs that employed him, and upon this they grew impudent, and careless in their seducing courses:
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But here now as Chrysostome saith, he speakes more gently, more calmly, and quietly, for he tels them then in an holy passion, in anger, that hee would come,
But Here now as Chrysostom Says, he speaks more gently, more calmly, and quietly, for he tells them then in an holy passion, in anger, that he would come,
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but now having given them these gentle directions in all things, hee begins to returne to the disposition of a cockering, and indulgent father, and hee tels them that he will come by way of promise, he will come to their great comfort, to the reformation of the Church, but it shall be in that modestie,
but now having given them these gentle directions in all things, he begins to return to the disposition of a cockering, and indulgent father, and he tells them that he will come by Way of promise, he will come to their great Comfort, to the Reformation of the Church, but it shall be in that modesty,
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This place with divers other of like nature doth confirme unto us the necessitie of Ecclesiasticall visitation. It is needfull, I say, that there should bee some superiour, some stranger,
This place with diverse other of like nature does confirm unto us the necessity of Ecclesiastical Visitation. It is needful, I say, that there should be Some superior, Some stranger,
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as foolish men would perswade themselves, which thinke that the Bishops visitation is like the visitation of God, in a plague, or pestilence, they are not ashamed thus to open their mouthes against all good order in the Church: but, I say, it is for no such end, that men should domineere over the flocke of Christ, nor is it to maintaine ambition, much lesse is it for greedinesse,
as foolish men would persuade themselves, which think that the Bishops Visitation is like the Visitation of God, in a plague, or pestilence, they Are not ashamed thus to open their mouths against all good order in the Church: but, I say, it is for no such end, that men should domineer over the flock of christ, nor is it to maintain ambition, much less is it for greediness,
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Or the common condition of humane things, which unlesse they be looked unto do naturally contract those materials which make them tend to putrefaction, and corruption.
Or the Common condition of humane things, which unless they be looked unto doe naturally contract those materials which make them tend to putrefaction, and corruption.
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but there must be many hands set on worke, before it can bee effected or brought to any good purpose, Ioh. 2. Fortie sixe yeares was this Temple a building, say the Iewes to Christ, and wilt thou destroy it,
but there must be many hands Set on work, before it can be effected or brought to any good purpose, John 2. Fortie sixe Years was this Temple a building, say the Iewes to christ, and wilt thou destroy it,
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and by reason of the Iewes povertie: But, beloved, there is no Church longer setting up then the spirituall flocke, and company of Christ, to have a setled Church well ordered,
and by reason of the Iewes poverty: But, Beloved, there is no Church longer setting up then the spiritual flock, and company of christ, to have a settled Church well ordered,
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and instructed in the faith, free from all superstition, and to have a true fountaine of uncorrupt doctrine, and infallible truth, to bring a Church to such a state as this, it requires oft times twise as many yeares as that comes to, and more:
and instructed in the faith, free from all Superstition, and to have a true fountain of uncorrupt Doctrine, and infallible truth, to bring a Church to such a state as this, it requires oft times twice as many Years as that comes to, and more:
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and in this regard Saint Paul saith to Barnabas, Let us rise, let us go to visite the brethren, wee have layed the foundation of the Churches, now let us go,
and in this regard Saint Paul Says to Barnabas, Let us rise, let us go to visit the brothers, we have laid the Foundation of the Churches, now let us go,
The Church of God is a tender plant, it asketh a great deale of watering, a great deale of fencing, a great deale of pruning, and dressing, and therefore it had need bee helped with visitations for this purpose:
The Church of God is a tender plant, it asks a great deal of watering, a great deal of fencing, a great deal of pruning, and dressing, and Therefore it had need be helped with visitations for this purpose:
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The Corinthians might say, what need you bring Paul himselfe to Corinth, we have Ministers of our owne, what need he come? he will but intrude into another mans place, and take another mans calling out of his hands. No:
The Corinthians might say, what need you bring Paul himself to Corinth, we have Ministers of our own, what need he come? he will but intrude into Another men place, and take Another men calling out of his hands. No:
for although there be a sufficient Minister appointed for that place, yet men are fickle and inconstant, and can love nothing long together, they grow weary of their ordinarie Minister, but a stranger, one that comes afarre off, is admired, men are easily induced to hearken to him, all things are great,
for although there be a sufficient Minister appointed for that place, yet men Are fickle and inconstant, and can love nothing long together, they grow weary of their ordinary Minister, but a stranger, one that comes afar off, is admired, men Are Easily induced to harken to him, all things Are great,
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and excellent that are said from abroad, as for the gifts, and the light that men have among themselves, they be dimme after they have a while shined there.
and excellent that Are said from abroad, as for the Gifts, and the Light that men have among themselves, they be dim After they have a while shined there.
As our Lord Iesus said of Iohn Baptist, that he was once a bright candle, a bright shining light, but after he came to be eclipsed, to fall into a darke smoake,
As our Lord Iesus said of John Baptist, that he was once a bright candle, a bright shining Light, but After he Come to be eclipsed, to fallen into a dark smoke,
as Saint Paul here was to come from Ephesus to Corinth, because that which is among men, that which they ordinarily enjoy, they account it a base and vile thing, which they are daily conversant with;
as Saint Paul Here was to come from Ephesus to Corinth, Because that which is among men, that which they ordinarily enjoy, they account it a base and vile thing, which they Are daily conversant with;
because of the devils malice, because of his wiles, and sleights in the Church, as the Apostle saith, 2. Corinth. 2. we know his shifts well enough, we are not ignorant of his sleights where the word is excellent:
Because of the Devils malice, Because of his wiles, and sleights in the Church, as the Apostle Says, 2. Corinth. 2. we know his shifts well enough, we Are not ignorant of his sleights where the word is excellent:
for saith he, as the devill hath wit in him to undermine, and destroy, so the Apostle saith, he hath a countermyning wit whereby hee is able to deale with him,
for Says he, as the Devil hath wit in him to undermine, and destroy, so the Apostle Says, he hath a countermyning wit whereby he is able to deal with him,
and to finde him, and sift him out, and prevent him in all his plots. Sathan therefore useth in the absence of the Pastor alwayes to raise up mutinies, sects, seditions, and heresies, and new devises, as the woolfe when he sees the shepheard, and his dogge absent from the flocke,
and to find him, and sift him out, and prevent him in all his plots. Sathan Therefore uses in the absence of the Pastor always to raise up mutinies, Sects, seditions, and heresies, and new devises, as the wolf when he sees the shepherd, and his dog absent from the flock,
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then he comes, and makes havocke, and destroyes without danger or feare, and kils pell-mell, the absence of the chiefe Pastor is that which gives the devill occasion, and his presence is that which affrights him,
then he comes, and makes havoc, and Destroys without danger or Fear, and kills pellmell, the absence of the chief Pastor is that which gives the Devil occasion, and his presence is that which affrights him,
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and though the Corinthians had Ministers of their owne, yet notwithstanding their gifts were nothing comparable to the excellencies, and rare perfections that were in Saint Paul, which brought the world into admiration wheresoever he was:
and though the Corinthians had Ministers of their own, yet notwithstanding their Gifts were nothing comparable to the excellencies, and rare perfections that were in Saint Paul, which brought the world into admiration wheresoever he was:
they had but a little rivolet, in regard of that mighty swelling River, as Chrysostome calls it, which ranne over all the banks, and could not be comprehended in any channell.
they had but a little rivulet, in regard of that mighty swelling River, as Chrysostom calls it, which ran over all the banks, and could not be comprehended in any channel.
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And generally it is the nature of all humane things, unlesse we looke to them with much diligence, and care, to repaire them, they will grow presently to destruction. There is no house so cleare,
And generally it is the nature of all humane things, unless we look to them with much diligence, and care, to repair them, they will grow presently to destruction. There is no house so clear,
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but in a short time it will contract slutterie to it, unlesse it be kept with continuall dressing. There is no body that is so faire, and so strong, and able, but except it be kept with exercise, and with physicke, and such meanes, it will fall by its owne weight, to sicknesse, and diseases, and be consumed ere a man be aware:
but in a short time it will contract sluttery to it, unless it be kept with continual dressing. There is no body that is so fair, and so strong, and able, but except it be kept with exercise, and with physic, and such means, it will fallen by its own weight, to sickness, and diseases, and be consumed ere a man be aware:
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much more is the Church of God: for the Church of God hath greater enemies then this body, it hath greater enemies then these houses of clay, or then these buildings that we have in the world,
much more is the Church of God: for the Church of God hath greater enemies then this body, it hath greater enemies then these houses of clay, or then these buildings that we have in the world,
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and intended, and laid against them, as there is against the Church of God. Therefore where the craft of the devill is most perpetuall, there should the watchfulnesse of the Pastor be equall,
and intended, and laid against them, as there is against the Church of God. Therefore where the craft of the Devil is most perpetual, there should the watchfulness of the Pastor be equal,
and answerable unto it, that according to the divels great observant malice, there may be as much diligence used against that serpent, to crush his head when he seeks to bruise their heele.
and answerable unto it, that according to the Devils great observant malice, there may be as much diligence used against that serpent, to crush his head when he seeks to bruise their heel.
that is, those that they had chosen as being fit men, to whose fidelitie they would commit the money; They should go with him, he would not go alone, and carry it himselfe.
that is, those that they had chosen as being fit men, to whose Fidis they would commit the money; They should go with him, he would not go alone, and carry it himself.
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if there were any post sent to him, as indeed he was but on the other side of the Sea in Asia; if news, I say, were brought him that he must go with them, he would dispence with the other action, and intend this.
if there were any post sent to him, as indeed he was but on the other side of the Sea in Asia; if news, I say, were brought him that he must go with them, he would dispense with the other actium, and intend this.
We see here the Spirit of God it tyes not a man to absolute necessities, but it gives him libertie according to the circumstances, to use his owne discretion: for it seemeth that the collection which the Corinthians made,
We see Here the Spirit of God it ties not a man to absolute necessities, but it gives him liberty according to the Circumstances, to use his own discretion: for it seems that the collection which the Corinthians made,
Onely this is plaine, and that I will insist on, that when he should come to carry it, he would not carry the money himselfe, but he saith, that those whom they should appoint, should go with him.
Only this is plain, and that I will insist on, that when he should come to carry it, he would not carry the money himself, but he Says, that those whom they should appoint, should go with him.
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this argued the sweetnesse, and sinceritie of the Apostles minde, and it makes a rule for all that come to Apostolicall place, that deale with Apostolicall matters, to take heed that the world have no ground to conceit that any thing in this kinde sticke to their fingers,
this argued the sweetness, and sincerity of the Apostles mind, and it makes a Rule for all that come to Apostolical place, that deal with Apostolical matters, to take heed that the world have no ground to conceit that any thing in this kind stick to their fingers,
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but that they may shake their hands, and their garments, and quit themselves in all causes wherein the world shall thinke they have too much interest, or that they have beene unfaithfull, and false stewards. So Chrysostome, and Saint Austin, He doth not say (saith Austin ) that if the collection come to a great summe, I will carry it to Ierusalem my selfe:
but that they may shake their hands, and their garments, and quit themselves in all Causes wherein the world shall think they have too much Interest, or that they have been unfaithful, and false Stewards. So Chrysostom, and Saint Austin, He does not say (Says Austin) that if the collection come to a great sum, I will carry it to Ierusalem my self:
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A man must wash his hands from all bribery, and corruption, that will be in any place of God, that will be in the place of Paul, or that hath any commission from God, he must be like unto Samuel, that he may say as he did, Whose oxe have I taken,
A man must wash his hands from all bribery, and corruption, that will be in any place of God, that will be in the place of Paul, or that hath any commission from God, he must be like unto Samuel, that he may say as he did, Whose ox have I taken,
These men that meddle with holy things to make themselves somewhat the better, or at the least to beare their charges upon Gods stocke, and such a charge as perhaps the poore would be loath it should come to, these are false brethren, and no true Transporters of the heavenly treasure, they should be such as do that which they do for the Lords sake,
These men that meddle with holy things to make themselves somewhat the better, or At the least to bear their charges upon God's stock, and such a charge as perhaps the poor would be loath it should come to, these Are false brothers, and no true Transporters of the heavenly treasure, they should be such as do that which they do for the lords sake,
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for (saith he) the collection that we make for the poore, and are alway calling upon you, Give to the poore, give to them that stand in need, which (saith hee) I will never leave off,
for (Says he) the collection that we make for the poor, and Are always calling upon you, Give to the poor, give to them that stand in need, which (Says he) I will never leave off,
This calling, and crying for the poore, it makes you thinke that we have a great stocke of treasure, that we feed our selves in private with, you thinke that the Priesthood lives upon this:
This calling, and crying for the poor, it makes you think that we have a great stock of treasure, that we feed our selves in private with, you think that the Priesthood lives upon this:
for our owne selves, but we seeke it for the indigent poore that are errant, and go about the streets; and for such as want upon casualtie, by reason of fire, by robbery, or by drowning, or by miscarriage in their trade;
for our own selves, but we seek it for the indigent poor that Are errant, and go about the streets; and for such as want upon casualty, by reason of fire, by robbery, or by drowning, or by miscarriage in their trade;
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as for other things, there is nothing that is her owne, but the wilde Bore out of the forrest hath almost wasted, and desolated the whole Congregation of God, and hath made them as so many vagabonds in Israel, that there is nothing but beggarly raggednesse both in the temporall, and also in the spirituall body.
as for other things, there is nothing that is her own, but the wild Boar out of the forest hath almost wasted, and desolated the Whole Congregation of God, and hath made them as so many vagabonds in Israel, that there is nothing but beggarly raggedness both in the temporal, and also in the spiritual body.
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To conclude all in a word, the Apostle saith concerning all, for matter of giving to the poore, for matter of doctrine, for matter of manners, he saith,
To conclude all in a word, the Apostle Says Concerning all, for matter of giving to the poor, for matter of Doctrine, for matter of manners, he Says,
to the one this word sounded in a gentle, and sweet harmonious tune, it was certaine he came to them as friends, he came as a Saint of God, he came as an incomparable Iewell, he came as one that brought the blessing of God where he came, hee came as one whose feet were beautifull to bring the glad tydings of the Gospell of peace, as one that came to the salvation of their soules,
to the one this word sounded in a gentle, and sweet harmonious tune, it was certain he Come to them as Friends, he Come as a Saint of God, he Come as an incomparable Jewel, he Come as one that brought the blessing of God where he Come, he Come as one whose feet were beautiful to bring the glad tidings of the Gospel of peace, as one that Come to the salvation of their Souls,
Now if Saint Pauls comming to visite were a matter of such emphasis, as to make his friends rejoyce, and to cause his enemies to repine, and murmure, what then shall be the veniam of the Lord Iesus, the master of Saint Paul, and the master of us all;
Now if Saint Paul's coming to visit were a matter of such emphasis, as to make his Friends rejoice, and to cause his enemies to repine, and murmur, what then shall be the veniam of the Lord Iesus, the master of Saint Paul, and the master of us all;
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whose footsteps are at our doores, who comes in mercie, giving us long peace, from the broyles and garboyles of warre: he comes unto us in his judgements in these unseasonable seasons, threatning us with this abundance of raine, and deluges: he comes to us in the judgement of scarsitie, and want,
whose footsteps Are At our doors, who comes in mercy, giving us long peace, from the broils and garboils of war: he comes unto us in his Judgments in these unseasonable seasons, threatening us with this abundance of rain, and deluges: he comes to us in the judgement of scarcity, and want,
certainly it is a steppe of the comming of the Lord Iesus, he comes also in the ratling and tumults of warre, therein the Sonne of God seemes to have girt his sword upon his thigh,
Certainly it is a step of the coming of the Lord Iesus, he comes also in the rattling and tumults of war, therein the Son of God seems to have girded his sword upon his thigh,
for these things are fore-runners, and presages of that dismall comming, and that comming shall be as this veniam of Saint Paul, with acceptation to his friends,
for these things Are forerunners, and presages of that dismal coming, and that coming shall be as this veniam of Saint Paul, with acceptation to his Friends,
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To those that are perfect and just men, that waite for his comming, he saith, Behold I come, and my reward is with me, Revel. 22. Hebr. 11.5. Behold he that shall come, will come, and will not tarry, saith Saint Paul. And to this the Church in an earnest eccho replyes, Yea come, and come quickly Lord Iesus:
To those that Are perfect and just men, that wait for his coming, he Says, Behold I come, and my reward is with me, Revel. 22. Hebrew 11.5. Behold he that shall come, will come, and will not tarry, Says Saint Paul. And to this the Church in an earnest echo replies, Yea come, and come quickly Lord Iesus:
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On the other side, his enemies shall have a fearfull sentence at that veniam, the wicked men of this world, they would then give all to avoyd that fearfull comming of the Lambe of God; and wish that he might never appeare nor come to judgement. As for the godly, they know that when their glory, When Christ which is their glory shall appeare, then they shall appeare with him in glory.
On the other side, his enemies shall have a fearful sentence At that veniam, the wicked men of this world, they would then give all to avoid that fearful coming of the Lamb of God; and wish that he might never appear nor come to judgement. As for the godly, they know that when their glory, When christ which is their glory shall appear, then they shall appear with him in glory.
So the enemies of the Lord they know that when he which is judge both of the quicke, and dead shall come, that he shall passe a sentence of judgement against them, Go ye cursed into hell-fire prepared for the divell and his angels.
So the enemies of the Lord they know that when he which is judge both of the quick, and dead shall come, that he shall pass a sentence of judgement against them, Go you cursed into hell-fire prepared for the Devil and his Angels.
for there are many men that can indure no visitation, a man that lives, and goes on in sinne, and impietie, these sacrilegious patrons, these Lords, and Ladies, that maintaine the Priests with old shoes, as the Prophet speaks, that take all his livelyhood from him, these cannot endure to heare of a visitation, they are afraid lest their sacrilegious acts should be called in question.
for there Are many men that can endure no Visitation, a man that lives, and Goes on in sin, and impiety, these sacrilegious Patrons, these lords, and Ladies, that maintain the Priests with old shoes, as the Prophet speaks, that take all his livelihood from him, these cannot endure to hear of a Visitation, they Are afraid lest their sacrilegious acts should be called in question.
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but they come another way, they take downe the tiles as the men did for the poore man, that came to bee healed of Christ; they tooke downe the tyles of the house, and so let him downe:
but they come Another Way, they take down the tiles as the men did for the poor man, that Come to be healed of christ; they took down the tiles of the house, and so let him down:
because they live in sinne, and in open profession of their impenitency. Therefore it is good whatsoever a man do in this life, to thinke still that there will come a visitation upon him,
Because they live in sin, and in open profession of their impenitency. Therefore it is good whatsoever a man do in this life, to think still that there will come a Visitation upon him,
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but were still disturbing each other, he shall then come and heare the cries, and lamentations of the afflicted, he shall come to redresse the cause of the fatherlesse and widdow, he shall come to remove all scandalous doctrine from his Church, and to plant his owne truth there to flourish for evermore.
but were still disturbing each other, he shall then come and hear the cries, and lamentations of the afflicted, he shall come to redress the cause of the fatherless and widow, he shall come to remove all scandalous Doctrine from his Church, and to plant his own truth there to flourish for evermore.
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Therefore let this sound in our eares, as Hierome saith, that he did alwayes thinke he heard the trumpet sound in his eares, Surgite mortui, Arise ye dead, and come to judgement.
Therefore let this found in our ears, as Jerome Says, that he did always think he herd the trumpet found in his ears, Surgite Deads, Arise you dead, and come to judgement.
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if he go forth with ten thousand, he will sit downe, and reckon whether he be able to go against him that hath 20000, or else he will send Ambassadors to intreat peace of him, if he be not able to match him.
if he go forth with ten thousand, he will fit down, and reckon whither he be able to go against him that hath 20000, or Else he will send ambassadors to entreat peace of him, if he be not able to match him.
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SERM. 5. 1 COR. 16.5, 6. But I will come unto you when I shall passe through Macedonia: for I passe through Macedonia, and perhaps I will abide with you,
SERMON. 5. 1 COR. 16.5, 6. But I will come unto you when I shall pass through Macedonia: for I pass through Macedonia, and perhaps I will abide with you,
A Man that reades these things, would presently imagine that all this were true, and that all had an issue according as it is here spoken; but that is not certaine:
A Man that reads these things, would presently imagine that all this were true, and that all had an issue according as it is Here spoken; but that is not certain:
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Such things as these in the Scriptures wee oft times meet withall, and whether a man should insist upon them or no, it may bee a matter of disputation; because the common people think, that nothing is fit to bee spoken of,
Such things as these in the Scriptures we oft times meet withal, and whither a man should insist upon them or not, it may be a matter of disputation; Because the Common people think, that nothing is fit to be spoken of,
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whereas those that are seene in learning, or that are men of sense, they know that edification is as well in matters of knowledge; and there is no part of the Booke of God that is written,
whereas those that Are seen in learning, or that Are men of sense, they know that edification is as well in matters of knowledge; and there is no part of the Book of God that is written,
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but it is written for our learning, to build us up, first out of our Ignorance, and then secondly to build us from wickednesse to newnesse, and holinesse of life;
but it is written for our learning, to built us up, First out of our Ignorance, and then secondly to built us from wickedness to newness, and holiness of life;
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Thirdly, the purpose that hee had in staying, and Wintring with the Corinthians; wherein wee are to consider, that though the Apostles were sent to preach the Gospel of Christ, yet the Lord tied them not to any ill way, or to any ill weather, but he gave them place of lodging when they had time,
Thirdly, the purpose that he had in staying, and Wintering with the Corinthians; wherein we Are to Consider, that though the Apostles were sent to preach the Gospel of christ, yet the Lord tied them not to any ill Way, or to any ill weather, but he gave them place of lodging when they had time,
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that hee knowes not whether these things shall bee so, or so, and therefore hee referres all to the will of God, and saith NONLATINALPHABET, by chance, I will doe thus,
that he knows not whither these things shall be so, or so, and Therefore he refers all to the will of God, and Says, by chance, I will do thus,
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but whether the consequence of it should bee answerable or no, hee leaves it to the will of God; and indeed that which hee here promiseth, by all likelihood it never fell out:
but whither the consequence of it should be answerable or no, he leaves it to the will of God; and indeed that which he Here promises, by all likelihood it never fell out:
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Concerning the first part of the Text, that you may the better understand it, looke to 2 Cor. 1.16, 17, 18. And in this confidence I would have come unto you before, that you might have had a second grace, or benefit;
Concerning the First part of the Text, that you may the better understand it, look to 2 Cor. 1.16, 17, 18. And in this confidence I would have come unto you before, that you might have had a second grace, or benefit;
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when I purposed to doe thus, did I use lightnesse? did I use inconstancy? or did I make it so that those things that I counsell, did I counsell according to the flesh, that with mee there should bee yea,
when I purposed to do thus, did I use lightness? did I use inconstancy? or did I make it so that those things that I counsel, did I counsel according to the Flesh, that with me there should be yea,
yea, and nay, nay? that my yea should bee yea, and my nay, nay; observe the meaning of this, hee answers them, that when hee purposed these things, hee was not then the master of his owne guidance in the Action; but hee was to bee lead,
yea, and nay, nay? that my yea should be yea, and my nay, nay; observe the meaning of this, he answers them, that when he purposed these things, he was not then the master of his own guidance in the Actium; but he was to be led,
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so that I will not say, that my yea, is yea, or my nay, nay; but when I come to preach the Gospel, I am sure of those things, I know what I say, I understand my selfe, I know the foundation of truth is unmoveable;
so that I will not say, that my yea, is yea, or my nay, nay; but when I come to preach the Gospel, I am sure of those things, I know what I say, I understand my self, I know the Foundation of truth is Unmovable;
That whereas I promised you in my former Epistle to come unto you, I was so in earnest affected to this journey, that whereas I told you I would not passe by you,
That whereas I promised you in my former Epistle to come unto you, I was so in earnest affected to this journey, that whereas I told you I would not pass by you,
I know not whether I shall goe, I know not how I shall be disposed of, I know not how the Lord hath laid the way for mee, I know not where hee will have mee imployed;
I know not whither I shall go, I know not how I shall be disposed of, I know not how the Lord hath laid the Way for me, I know not where he will have me employed;
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or that this shall come to passe, therefore I would have you distinguish, and make a difference between the word of my preaching, and the word of my Promise; the word of my Preaching is alway certaine, it is yea and amen; but those words that I promise as a man, they bee yea and nay as God shall dispose of them;
or that this shall come to pass, Therefore I would have you distinguish, and make a difference between the word of my preaching, and the word of my Promise; the word of my Preaching is always certain, it is yea and Amen; but those words that I promise as a man, they be yea and nay as God shall dispose of them;
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so this place is a plaine argument of that I said before, that St. Paul never performed this, which hee thought, and desired, that is, to come to Corinth.
so this place is a plain argument of that I said before, that Saint Paul never performed this, which he Thought, and desired, that is, to come to Corinth.
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it was Gods will that I should not come unto you, and my will is agreeable to Gods will; the Lord told mee that it was not fit for mee to come, and take you in sorrow;
it was God's will that I should not come unto you, and my will is agreeable to God's will; the Lord told me that it was not fit for me to come, and take you in sorrow;
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how came it to passe that the Apostle Paul was thus disturbed, and disappointed of his purpose? For that you shall see, Acts 20.3. St. Paul went to Macedonia, and came through those parts, and exhorted the brethren with much exhortation, from thence he came into Grecia; and staying there three moneths, he heard say, that there was treason plotted against him;
how Come it to pass that the Apostle Paul was thus disturbed, and disappointed of his purpose? For that you shall see, Acts 20.3. Saint Paul went to Macedonia, and Come through those parts, and exhorted the brothers with much exhortation, from thence he Come into Greece; and staying there three months, he herd say, that there was treason plotted against him;
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that there was a conspiracy against him in Asia by the Iewes; or else in some part of Grecia, the Iewes had laid wait for his life, to intercept and hinder him:
that there was a Conspiracy against him in Asia by the Iewes; or Else in Some part of Greece, the Iewes had laid wait for his life, to intercept and hinder him:
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Therefore hee was counselled by the company, by the body of the Apostles, those that were then companions with him, to goe backe againe to Macedonia, and from thence he came to the port Towne, to Philippi, and thence along,
Therefore he was counseled by the company, by the body of the Apostles, those that were then Sodales with him, to go back again to Macedonia, and from thence he Come to the port Town, to Philippi, and thence along,
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So out of this we gather, that St. Paul was twice at Macedon, once when hee planted the Church, and another time when hee came to visite the Church. The planting of the Church wee find, Act. 16.9. It is said there, that there was in the night time, a vision made to Paul, a certaine vision appeared to him:
So out of this we gather, that Saint Paul was twice At Macedon, once when he planted the Church, and Another time when he Come to visit the Church. The planting of the Church we find, Act. 16.9. It is said there, that there was in the night time, a vision made to Paul, a certain vision appeared to him:
And upon this, the Text saith, that they went presently, as soone as they saw the vision, they went forward to goe to Macedon: knowing by certaine arguments that the Lord had called them, there to preach the Gospel. So from Troas hee went to Samothracia, and from thence hee went the same day to Neapolis, from thence he passed to Philippos, &c. Now in this first journey to Macedon, the Apostle was intercepted and hindred that he could not goe through as hee purposed to doe,
And upon this, the Text Says, that they went presently, as soon as they saw the vision, they went forward to go to Macedon: knowing by certain Arguments that the Lord had called them, there to preach the Gospel. So from Troas he went to Samothrace, and from thence he went the same day to Neapolis, from thence he passed to Philippus, etc. Now in this First journey to Macedon, the Apostle was intercepted and hindered that he could not go through as he purposed to do,
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from Philippos he passed to Appolonia, which were a company of people that were strangers, carried and planted in a strong place, in the confines betweene Thrace and Macedon. From thence he came to Amphipolis, from thence to Thessalonica, where he stayed three weeks untill the Iewes persecuted him thence for his life;
from Philippus he passed to Apollonia, which were a company of people that were Strangers, carried and planted in a strong place, in the confines between Thrace and Macedon. From thence he Come to Amphipolis, from thence to Thessalonica, where he stayed three weeks until the Iewes persecuted him thence for his life;
and then he came to Berea, which were most noble minded men, which examined the Scriptures, & tried daily whether those things that Paul spake were the Word of God, as we see Acts 19. From Berea the Iewes hunted him, they came from Thessalonica with permission to take him wheresoever they could find him;
and then he Come to Berea, which were most noble minded men, which examined the Scriptures, & tried daily whither those things that Paul spoke were the Word of God, as we see Acts 19. From Berea the Iewes hunted him, they Come from Thessalonica with permission to take him wheresoever they could find him;
therefore the brethren conveyed him from thence to Athens, and then he came to Corinth, where he stayed 18. Moneths, that was the first time of his being at Corinth, where he conversed, I say, a yeare and a halfe. At Macedon he was twice;
Therefore the brothers conveyed him from thence to Athens, and then he Come to Corinth, where he stayed 18. Months, that was the First time of his being At Corinth, where he conversed, I say, a year and a half. At Macedon he was twice;
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this money that was gathered at Corinth, either it must be conveyed upon the sudden, or else the brethren at Ierusalem for whom it was destinate, are like to lose life, and state, and all.
this money that was gathered At Corinth, either it must be conveyed upon the sudden, or Else the brothers At Ierusalem for whom it was destinate, Are like to loose life, and state, and all.
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and so it was almost a year indeed before he dispatched his journey in going to Macedon, and returning from Philippos, and if he receive their benevolence,
and so it was almost a year indeed before he dispatched his journey in going to Macedon, and returning from Philippus, and if he receive their benevolence,
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and it be sent from thence, there will be time sufficient for it to relieve them at Ierusalem at the time of Pentecost. These things are needfull to be knowne,
and it be sent from thence, there will be time sufficient for it to relieve them At Ierusalem At the time of Pentecost. These things Are needful to be known,
Macedonia it is a great and large country in the North of Greece; it is now called Ronnelli, and Albania, in old time it was called Emathia, and Emonia: it is that country which is intimated to us by the name of Kittim, or Kethim: Gen. 10.4. The sons of Iavan were Kethim and Dodanim:
Macedonia it is a great and large country in the North of Greece; it is now called Ronnelli, and Albania, in old time it was called Emathia, and Emonia: it is that country which is intimated to us by the name of Kittim, or Kethim: Gen. 10.4. The Sons of Iavan were Kethim and Dodanim:
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of Dodanim came the inhabitants of Rhodes, or Rodanim; and of Kethim came the inhabitants of the Isles, and especially the inhabitants of Macedonia. And though Macedonia be no Isle,
of Dodanim Come the inhabitants of Rhodes, or Rodanim; and of Kethim Come the inhabitants of the Isles, and especially the inhabitants of Macedonia. And though Macedonia be no Isle,
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In Dan. 11. The ships of Kethim shall come against them: that is, against the Assyrian Kingdome, under the Antiochees. In Isay 23.1. Houle ye ships of Tarshish, for Kittim shall make good this word:
In Dan. 11. The ships of Kethim shall come against them: that is, against the assyrian Kingdom, under the Antiochees. In Saiah 23.1. Houle you ships of Tarshish, for Kittim shall make good this word:
both Nebuchadnezzar with the strong, and indefatigable labour of his men, and Alexander after him by his infinite high spirit, brought it of an Iland to be a Continent, and made themselves Lords of the place:
both Nebuchadnezzar with the strong, and indefatigable labour of his men, and Alexander After him by his infinite high Spirit, brought it of an Island to be a Continent, and made themselves lords of the place:
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this is a plaine demonstration, that Kittim is this Macedon. And in Ezek. 27. saith he, speaking of the ships of Kittim, (although the Iews alway understand it of Ciprus, yet better judgements have,
this is a plain demonstration, that Kittim is this Macedon. And in Ezekiel 27. Says he, speaking of the ships of Kittim, (although the Iews always understand it of Cyprus, yet better Judgments have,
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and doe take it for Macedon, because there was a city built there which was called Ketiem, or Ketium: for Livie saith, that Perseus the last King of Macedon, hee gathered his people together at Ketium; and it is an easie translation of the word, (as Suidas a learned man notes) that from Kethim comes Macedon by appendix of the syllable Ma; Makethim, Makedon, or Makethia; so the name is very natural and agreeable with the first Originall, Kethim.
and do take it for Macedon, Because there was a City built there which was called Ketiem, or Ketum: for Livy Says, that Perseus the last King of Macedon, he gathered his people together At Ketum; and it is an easy Translation of the word, (as Suidas a learned man notes) that from Kethim comes Macedon by appendix of the syllable Ma; Makethim, Makedon, or Makethia; so the name is very natural and agreeable with the First Original, Kethim.
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This I note, onely to shew you the congruity of these words, which we meet with oft in the Scriptures. I know that Kethim is more than the City of Macedon; I know that the Macedons possessed Italie; and built a city there,
This I note, only to show you the congruity of these words, which we meet with oft in the Scriptures. I know that Kethim is more than the city of Macedon; I know that the Macedons possessed Italy; and built a City there,
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and called it Kittie; but it was called Kittim of that city in Macedon; the Macedons I say possessed great part of Italie, as all the parts about Apulea and Brundis, which were for a long time after called Magna Grecia, Great Greece.
and called it Kittie; but it was called Kittim of that City in Macedon; the Macedons I say possessed great part of Italy, as all the parts about Apulea and Brundis, which were for a long time After called Magna Greece, Great Greece.
it was fallen from the glory of the world, and now it was come to receive the glory and Kingdome of Christ: it had lost something among the nations, but it found place to be a most constant Church: For Paul needed nothing to doe in that Church, after he had once confirmed it,
it was fallen from the glory of the world, and now it was come to receive the glory and Kingdom of christ: it had lost something among the Nations, but it found place to be a most constant Church: For Paul needed nothing to do in that Church, After he had once confirmed it,
We come now to the promise that hee makes to them at Corinth, they might say, If thou goe to Macedon, when wilt thou come to us? for this was the great and earnest desire of the Corinthians to see their Pastor; they were troubled with seducers, they were troubled with a number of ravening wolves that were crept into the flock,
We come now to the promise that he makes to them At Corinth, they might say, If thou go to Macedon, when wilt thou come to us? for this was the great and earnest desire of the Corinthians to see their Pastor; they were troubled with seducers, they were troubled with a number of ravening wolves that were crept into the flock,
Some would be of Paul, some would hold with Apollo, some with Cephas, some with Christ, some with their owne fancie; therefore they desired that he would come and rectifie these disorders, which he was willing to doe, if the Lord permitted him.
some would be of Paul, Some would hold with Apollo, Some with Cephas, Some with christ, Some with their own fancy; Therefore they desired that he would come and rectify these disorders, which he was willing to do, if the Lord permitted him.
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And for this wintering of St. Paul, the holy Ghost gives us to understand, that although of necessity the Minister of the Gospell be to apply himselfe to the word of God, especially in the prime plantation of it;
And for this wintering of Saint Paul, the holy Ghost gives us to understand, that although of necessity the Minister of the Gospel be to apply himself to the word of God, especially in the prime plantation of it;
The winter is an unfit time to travaile in, therefore St. Paul takes his opportunity to winter at Corinth. The snow in Thracia, the dangerous weather by the sea, the frost and cold of those countries are extream for the time that they last;
The winter is an unfit time to travail in, Therefore Saint Paul Takes his opportunity to winter At Corinth. The snow in Thracia, the dangerous weather by the sea, the frost and cold of those countries Are extreme for the time that they last;
a man is not bound to preach when he is sick, nor he is not bound to find a Preacher in his sicknesse, but at the charge of the parish, and those that belong unto it:
a man is not bound to preach when he is sick, nor he is not bound to find a Preacher in his sickness, but At the charge of the parish, and those that belong unto it:
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for the seasons must be considered, the Lord bids the wind blow at one time, and hee bids it cease at another; he commands the raine to fall at one time, at another time the doores of heaven are stopped up.
for the seasons must be considered, the Lord bids the wind blow At one time, and he bids it cease At Another; he commands the rain to fallen At one time, At Another time the doors of heaven Are stopped up.
the Lord hath sent you to preach the Gospell through the world, will you take up so much time at Corinth, to lie there idle so long? Nay, (saith he) the Lord hath given me this liberty, I may although not give indulgence to my flesh,
the Lord hath sent you to preach the Gospel through the world, will you take up so much time At Corinth, to lie there idle so long? Nay, (Says he) the Lord hath given me this liberty, I may although not give indulgence to my Flesh,
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they then take up their station in some good populous towne, where they may have habitation and ability against the summer, and then be brought forth into the field to doe more service It is also taken from ships, when the sea is shut up in the winter times, the ship is pulled into the dock, till the spring come that it be brought out againe after reparation;
they then take up their station in Some good populous town, where they may have habitation and ability against the summer, and then be brought forth into the field to do more service It is also taken from ships, when the sea is shut up in the winter times, the ship is pulled into the dock, till the spring come that it be brought out again After reparation;
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but yet the wintering of St. Paul, it was not like that of souldiers, or the wintering of ships, for they commonly be both unprofitable; but the wintering of St. Paul was as profitable where he was,
but yet the wintering of Saint Paul, it was not like that of Soldiers, or the wintering of ships, for they commonly be both unprofitable; but the wintering of Saint Paul was as profitable where he was,
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and if they doe any thing at home, it is some small triviall thing to keep themselves in action, to raise a rampier, or sconce, or some such thing, not like unto the dangers that are abroad in the field: so the ships in the dock, they doe nothing but stand meerely without any use;
and if they do any thing At home, it is Some small trivial thing to keep themselves in actium, to raise a rampier, or sconce, or Some such thing, not like unto the dangers that Are abroad in the field: so the ships in the dock, they do nothing but stand merely without any use;
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if he had wintered there, and had come to effect his will and purpose, hee had been still in the Lords Vineyard, hee had been still preaching, and exhorting, and going from house to house (as the fashion was then) to give comfort, and consolation to those that were afflicted, to confirme them against the stormes of persecution, to shine before them in the example of holy and good living. In this regard St. Pauls wintering was a glorious progresse; when hee rested, he ceased not;
if he had wintered there, and had come to Effect his will and purpose, he had been still in the lords Vineyard, he had been still preaching, and exhorting, and going from house to house (as the fashion was then) to give Comfort, and consolation to those that were afflicted, to confirm them against the storms of persecution, to shine before them in the Exampl of holy and good living. In this regard Saint Paul's wintering was a glorious progress; when he rested, he ceased not;
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Although there be many that work by artificiall light, yet there are some kinde of works that will not admit of any but day light: And when the water is up,
Although there be many that work by artificial Light, yet there Are Some kind of works that will not admit of any but day Light: And when the water is up,
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yet the Gospell of Christ is free, and it judges the judgers, and condemnes the condemners, and stands against the opposers, and refutes the adversaries; it is mighty and powerfull, even in the chaines of darknesse; there is nothing that can stop the light and glory of the passage of the word of God: The Minister can work when no man can work, and he can doe the parts of his calling, when every man else is silent, and is not able to proceed in that thing that hee makes profession of;
yet the Gospel of christ is free, and it judges the judgers, and condemns the condemners, and Stands against the opposers, and refutes the Adversaries; it is mighty and powerful, even in the chains of darkness; there is nothing that can stop the Light and glory of the passage of the word of God: The Minister can work when no man can work, and he can do the parts of his calling, when every man Else is silent, and is not able to proceed in that thing that he makes profession of;
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and upon all occasions, if God give strength, at all houres of the day, and all times in the night, to bring forth new creatures unto Christ, and to feed them with the spirituall and sincere milk of the Word.
and upon all occasions, if God give strength, At all hours of the day, and all times in the night, to bring forth new creatures unto christ, and to feed them with the spiritual and sincere milk of the Word.
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I, but at whose cost wilt thou winter? upon thy owne purse, or at the charge of the Corinthians? That is a great matter nowadayes, a poore mans wintering it is a trouble to a whole city, they can hardly beare his charges, although in old time in the Primitive Church, they were so free spirited, that every man had a house for S. Paul, every man had a bed, & a chamber for him,
I, but At whose cost wilt thou winter? upon thy own purse, or At the charge of the Corinthians? That is a great matter nowadays, a poor men wintering it is a trouble to a Whole City, they can hardly bear his charges, although in old time in the Primitive Church, they were so free spirited, that every man had a house for S. Paul, every man had a Bed, & a chamber for him,
and for his followers; but now men are growne so hide-bound, and so base, that S. Paul himselfe might lie in the streets perhaps if he were here in person, before he should be entertained,
and for his followers; but now men Are grown so hidebound, and so base, that S. Paul himself might lie in the streets perhaps if he were Here in person, before he should be entertained,
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unlesse he brought some great and strange miracle with him, or some great demonstration of the Spirit, he might lie upon the stalls, or the shop-boards, hee should hardly be entertained into their houses. Therefore it is a matter of great moment to consider, in that he saith, hee will winter with them;
unless he brought Some great and strange miracle with him, or Some great demonstration of the Spirit, he might lie upon the stalls, or the shop-boards, he should hardly be entertained into their houses. Therefore it is a matter of great moment to Consider, in that he Says, he will winter with them;
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who shall beare his charges in his wintering? You may think this to be a simple conceit, but if you marke the writings of the Apostle Paul, you shall see there is some consequence in it:
who shall bear his charges in his wintering? You may think this to be a simple conceit, but if you mark the writings of the Apostle Paul, you shall see there is Some consequence in it:
It is an ironia, where the Apostle saith, hee was never burthensome to them, or never tooke any thing of their purses; and by way of ironia hee desires them to forgive him that wrong, he nevertroubled them, which he doth account not a wrong,
It is an ironia, where the Apostle Says, he was never burdensome to them, or never took any thing of their purses; and by Way of ironia he Desires them to forgive him that wrong, he nevertroubled them, which he does account not a wrong,
nor any man would account it a wrong, for it was a singular courtesie, for a man to abstaine from his owne right, to quit and disclaime that which was due to him, that which was his maintenance: for God hath appointed that those that wait on the Altar, should live on the Altar;
nor any man would account it a wrong, for it was a singular courtesy, for a man to abstain from his own right, to quit and disclaim that which was due to him, that which was his maintenance: for God hath appointed that those that wait on the Altar, should live on the Altar;
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When I came to Macedon, I found such free, such generous and high spirits, that they denied mee nothing that I would have, they furnished him with money in abundance, that he saith, he robbed them, he took so much of them.
When I Come to Macedon, I found such free, such generous and high spirits, that they denied me nothing that I would have, they furnished him with money in abundance, that he Says, he robbed them, he took so much of them.
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I robbed other Churches to doe you service, he had therefore a stock with him, whereby hee was able to maintaine himselfe at Corinth, and not be chargeable to them. So much of that point.
I robbed other Churches to do you service, he had Therefore a stock with him, whereby he was able to maintain himself At Corinth, and not be chargeable to them. So much of that point.
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but saith he, if there should an Abbot goe to such a place, he would bring a famine after him, hee goes with such great equipage, and with such pompous company that men could not possible without a great burthen entertaine such a creature.
but Says he, if there should an Abbot go to such a place, he would bring a famine After him, he Goes with such great equipage, and with such pompous company that men could not possible without a great burden entertain such a creature.
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hee served the Lord with fasting oft, with much prayer, he preached oft, hee watched oft, he was not one that sought varieties, or dainties, but a small matter for his Wintering would doe it;
he served the Lord with fasting oft, with much prayer, he preached oft, he watched oft, he was not one that sought varieties, or dainties, but a small matter for his Wintering would do it;
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It is certaine, this was not the prime cause that St. Paul would winter at Corinth; the chiefe cause was to reforme disorders, but he like a gracious, and loving father conceales that, hee meanes to doe that with a gentle hand, with a silent passage, he doth not tell them that he will come to correct things amisse, to reforme them, to take the rod into his hand, to domineere over their faith, as he saith, 2 Cor. 1. ult. hee will not come in such a style, in such a manner as that,
It is certain, this was not the prime cause that Saint Paul would winter At Corinth; the chief cause was to reform disorders, but he like a gracious, and loving father conceals that, he means to do that with a gentle hand, with a silent passage, he does not tell them that he will come to correct things amiss, to reform them, to take the rod into his hand, to domineer over their faith, as he Says, 2 Cor. 1. ult. he will not come in such a style, in such a manner as that,
but hee will come as one friend comes to another, as friends when they part from a place, the common company ride so many miles with him that is to take a journey; so the Apostle saith, hee will come for that purpose, to be guided and lead along the way by them.
but he will come as one friend comes to Another, as Friends when they part from a place, the Common company ride so many miles with him that is to take a journey; so the Apostle Says, he will come for that purpose, to be guided and led along the Way by them.
So wee see the courtesie of conducting, and guiding the Ministers of the Gospel in their way, it is an ancient and honourable custome; and though these ill-favourd, deformed times, have brought all things to nothing,
So we see the courtesy of conducting, and guiding the Ministers of the Gospel in their Way, it is an ancient and honourable custom; and though these ill-favoured, deformed times, have brought all things to nothing,
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yet notwithstanding where it may bee conveniently, and handsomely done, the thing is well-pleasing to God to accompany those that goe in the way of their calling, or in way of necessity; it is a thing that the Lord looks for,
yet notwithstanding where it may be conveniently, and handsomely done, the thing is Well-pleasing to God to accompany those that go in the Way of their calling, or in Way of necessity; it is a thing that the Lord looks for,
Is it not enough for us to entertaine you at Corinth, and to keepe you a long time there but wee must goe with you, wee must spend our times and meanes to goe,
Is it not enough for us to entertain you At Corinth, and to keep you a long time there but we must go with you, we must spend our times and means to go,
No, saith the Apostle, I presume so much of your friendship, and favour in Christ, that you will carry me along on my way, that you will bee my Convoy; and that for three reasons. First, in respect of defence.
No, Says the Apostle, I presume so much of your friendship, and favour in christ, that you will carry me along on my Way, that you will be my Convoy; and that for three Reasons. First, in respect of defence.
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yet there were a number of peevish Grecians which lay in the streets, and in the passages by the way, that would have made a booty of the poore Apostle; therefore as hee saith after in the Chapter, that they shall conduct Timothy, that they should keepe him safe;
yet there were a number of peevish Greeks which lay in the streets, and in the passages by the Way, that would have made a booty of the poor Apostle; Therefore as he Says After in the Chapter, that they shall conduct Timothy, that they should keep him safe;
For answer to this God would have us to take, and to use second causes; we tempt the Lord if wee neglect the meanes that may bee used for our defence: the Lord had appointed that the company and society of men should daunt those kinde of thieves, those hedge-creepers, those waiters of the Iewes, such traytors that lay in the way;
For answer to this God would have us to take, and to use second Causes; we tempt the Lord if we neglect the means that may be used for our defence: the Lord had appointed that the company and society of men should daunt those kind of thieves, those hedge-creepers, those waiters of the Iewes, such Traitors that lay in the Way;
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therefore hee saith, you shall convoy mee when I am to goe abroad, when the Spring shall open it selfe and the Winter bee past, that I shall take my journey,
Therefore he Says, you shall convoy me when I am to go abroad, when the Spring shall open it self and the Winter be past, that I shall take my journey,
then you shall convoy mee to some place that you know, where you shall commit mee to some other convoyes, so still men were to leade him along for matter of defence.
then you shall convoy me to Some place that you know, where you shall commit me to Some other convoys, so still men were to lead him along for matter of defence.
except hee were put on it of necessity; and then it was necessary for him to have a guide, how shall I do this without a guide, saith the Eunuch to Philip, in a matter spirituall; so in temporall things a man cannot know without experience, and the Apostle had no time to lose,
except he were put on it of necessity; and then it was necessary for him to have a guide, how shall I do this without a guide, Says the Eunuch to Philip, in a matter spiritual; so in temporal things a man cannot know without experience, and the Apostle had no time to loose,
And lastly, for the pompe, and honour belonging to an Apostle, it is a shamefull thing for an Ambassador of Christ to be seene alone, to goe without company: Wee see when there is any Ambassador comes, we still send to meet him in the way,
And lastly, for the pomp, and honour belonging to an Apostle, it is a shameful thing for an Ambassador of christ to be seen alone, to go without company: we see when there is any Ambassador comes, we still send to meet him in the Way,
and to bring him along with honour. And in the time of Popery when there came any Cardinall into England, the fashion was for the great Lords, and Prelats to meet them at the Sea-side, and to send so many Mules, and sumpters, and such cost as would now grieve the world to looke upon, men are growne so penurious:
and to bring him along with honour. And in the time of Popery when there Come any Cardinal into England, the fashion was for the great lords, and Prelates to meet them At the Seaside, and to send so many Mules, and sumpters, and such cost as would now grieve the world to look upon, men Are grown so penurious:
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that as in the later times of Popery, and I doubt it is not much better now, they made mockeries of them as they went in the street, they cast Libells, they curtailed their animalls as they went,
that as in the later times of Popery, and I doubt it is not much better now, they made mockeries of them as they went in the street, they cast Libels, they curtailed their animals as they went,
and certainely they are wretched and wofull persons, that will offer, although the man that come bee an Heretique, yet if hee come in the Name of Christ, nay although hee come not for Christ but against him,
and Certainly they Are wretched and woeful Persons, that will offer, although the man that come be an Heretic, yet if he come in the Name of christ, nay although he come not for christ but against him,
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and to cast stones at him, and to mocke him as the boyes mocked Elisha, and called him Bald-pate, bald-pate; but hee brought two Beares foorth of the Wood,
and to cast stones At him, and to mock him as the boys mocked Elisha, and called him Baldpate, baldpate; but he brought two Bears forth of the Wood,
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and of Christ, so long let us give them all kinde of furtherance, and approbation, and good countenance: let us entertaine them at our charge, and conduct them foorth;
and of christ, so long let us give them all kind of furtherance, and approbation, and good countenance: let us entertain them At our charge, and conduct them forth;
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as Austin saith, it repents me (saith hee) that ever I named fortune, seeing therefore that all things are ruled by the providence of God, that not so much as a sparrow can fall to the ground,
as Austin Says, it repents me (Says he) that ever I nam fortune, seeing Therefore that all things Are ruled by the providence of God, that not so much as a sparrow can fallen to the ground,
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But you must understand that the Apostle speaks not this as a man that was Atheistically minded, to doubt of Gods providence, but as one doubting of the event of the thing;
But you must understand that the Apostle speaks not this as a man that was Atheistically minded, to doubt of God's providence, but as one doubting of the event of the thing;
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but because he knew not whether he would give him leave or no, therefore he saith, peradventure, or perhaps I will come. So although there be no such thing as fortune, to speake the truth, that governes any thing;
but Because he knew not whither he would give him leave or no, Therefore he Says, Peradventure, or perhaps I will come. So although there be no such thing as fortune, to speak the truth, that governs any thing;
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therefore wee so moderate our selves with this kind of speech, and say, perhaps this shall be, with ifs, and ands, and conditions, because wee can set nothing downe absolutely.
Therefore we so moderate our selves with this kind of speech, and say, perhaps this shall be, with ifs, and ands, and conditions, Because we can Set nothing down absolutely.
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The spirit of the Apostle is to be imitated of us, in that hee assures himselfe of all kindnesse, and comfort from his schollers the Corinthians, and presumes that as he was willing to come to them,
The Spirit of the Apostle is to be imitated of us, in that he assures himself of all kindness, and Comfort from his Scholars the Corinthians, and Presumest that as he was willing to come to them,
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there is such seeking every day to undermine, and to defraud by base contracts, and secret leases, and one thing or other, that would suck the bloud of St. Paul, and make him that he should not be able to pay for his wintering. But the children of God are of another mind,
there is such seeking every day to undermine, and to defraud by base contracts, and secret leases, and one thing or other, that would suck the blood of Saint Paul, and make him that he should not be able to pay for his wintering. But the children of God Are of Another mind,
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and those few that be among Gods people, they be content to winter, and to summer the Preachers of the Gospell, to give them all approbation and content, that the Gospell may proceed,
and those few that be among God's people, they be content to winter, and to summer the Preachers of the Gospel, to give them all approbation and content, that the Gospel may proceed,
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and if they give but a cup of cold water in the name of a Prophet, they shall not lose their reward, but shall receive the reward of a Prophet in the day of reward, which the Lord grant us all. FINIS.
and if they give but a cup of cold water in the name of a Prophet, they shall not loose their reward, but shall receive the reward of a Prophet in the day of reward, which the Lord grant us all. FINIS.
SERM. 6. 1. COR. 16.8, 9. But I will stay at Ephesus till Pentecost, for there is a great doore opened to me and a mighty, and there are many adversaries.
SERMON. 6. 1. COR. 16.8, 9. But I will stay At Ephesus till Pentecost, for there is a great door opened to me and a mighty, and there Are many Adversaries.
and that I will doe without limitation: So S. Paul gives us here the same example in himselfe, that hee was not certaine of his owne actions; he was not sure how God would dispose of him:
and that I will do without limitation: So S. Paul gives us Here the same Exampl in himself, that he was not certain of his own actions; he was not sure how God would dispose of him:
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and so being not the Lord and Master of his journeyes, and intendiments: but resting still at the disposall of God, he seasons his speech with this gracious qualification; and saith, if God permit, if God will have it so, I will doe it,
and so being not the Lord and Master of his journeys, and intendiments: but resting still At the disposal of God, he seasons his speech with this gracious qualification; and Says, if God permit, if God will have it so, I will do it,
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and all the parts of the world, according to his secret judgement, and counsell, and whose will can never be sounded till it be effectuate in the world.
and all the parts of the world, according to his secret judgement, and counsel, and whose will can never be sounded till it be effectuate in the world.
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and the moving of the cloud caused the moving of the Ark, and the staying of the cloud caused the staying of the Ark: still as the cloud carried it selfe, so was the Ark demeaned;
and the moving of the cloud caused the moving of the Ark, and the staying of the cloud caused the staying of the Ark: still as the cloud carried it self, so was the Ark demeaned;
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so should our heart and life be, which is the Arke of God, the temple of the holy Ghost; in which God vouchsafeth to dwell, we should not offer to presume upon any thing further than the will of God is;
so should our heart and life be, which is the Ark of God, the temple of the holy Ghost; in which God vouchsafeth to dwell, we should not offer to presume upon any thing further than the will of God is;
but to yeeld our selves in all things, and to say as our Lord and Saviour teacheth us, in that most holy Prayer, Thy will be done, not mine, but thy will be done in earth as it is in heaven. It seems therefore that it was not the wil of God, although it were the wil of Paul; though he had a will to come to Corinth, to stay with them,
but to yield our selves in all things, and to say as our Lord and Saviour Teaches us, in that most holy Prayer, Thy will be done, not mine, but thy will be done in earth as it is in heaven. It seems Therefore that it was not the will of God, although it were the will of Paul; though he had a will to come to Corinth, to stay with them,
and to winter there, as he had said before, yet God had another purpose, wch made the Apostle speak in these doubtfull termes; for by the relation of S. Luke, which he makes in Act. 20. and by likelihood of all circumstances in the Acts of the Apostles, the Apostle Paul never came at Ephesus any more,
and to winter there, as he had said before, yet God had Another purpose, which made the Apostle speak in these doubtful terms; for by the Relation of S. Lycia, which he makes in Act. 20. and by likelihood of all Circumstances in the Acts of the Apostles, the Apostle Paul never Come At Ephesus any more,
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but wrote this Epistle from Philippi a Citie in the North of Macedonia. And he excuseth himselfe in the second Epistle, that hee could not come to Corinth, as he intended; and hee gives the reasons of it.
but wrote this Epistle from Philippi a city in the North of Macedonia. And he excuseth himself in the second Epistle, that he could not come to Corinth, as he intended; and he gives the Reasons of it.
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The reason of it why? because a great doore was open to him, that is, a large and faire oportunity for the winning of soules to God. And besides, that there were many adversaries, among whom hee should get great glory to God by the confusion of the adverse power, by the light and glory of the Gospell of Christ.
The reason of it why? Because a great door was open to him, that is, a large and fair opportunity for the winning of Souls to God. And beside, that there were many Adversaries, among whom he should get great glory to God by the confusion of the adverse power, by the Light and glory of the Gospel of christ.
Secondly, we are to consider also the time that he had in his resolution, and purpose how long hee would stay there, I will stay at Ephesus till the day of Pentecost, till the feast of Pentecost, that is, till such time come that he might saile from Ephesus to Ierusalem, and get thither by Pentecost: for so I must needs understand these words:
Secondly, we Are to Consider also the time that he had in his resolution, and purpose how long he would stay there, I will stay At Ephesus till the day of Pentecost, till the feast of Pentecost, that is, till such time come that he might sail from Ephesus to Ierusalem, and get thither by Pentecost: for so I must needs understand these words:
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for the Apostles purpose was, not to be at Ephesus at Pentecost: for so he should have lost his occasion and oportunity. His occasion was then to be at Ierusalem, because of the great concourse and assembly of people, that gathered together to keepe the feast, and to offer up their sacrifice, and there as Peter, he was to launch into the deepe, where the Sea was deepe, and where there was aboundance of fish, there to become a fisher of men; so the summe of his resolution was this, I will stay at Ephesus till Pentecost; that is,
for the Apostles purpose was, not to be At Ephesus At Pentecost: for so he should have lost his occasion and opportunity. His occasion was then to be At Ierusalem, Because of the great concourse and assembly of people, that gathered together to keep the feast, and to offer up their sacrifice, and there as Peter, he was to launch into the deep, where the Sea was deep, and where there was abundance of Fish, there to become a fisher of men; so the sum of his resolution was this, I will stay At Ephesus till Pentecost; that is,
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if the Lord further my desires, I will stay at that Citie, till I shall have sufficient leasure to goe to Ierusalem, and to be there at Pentecost: that was his intention to be at Ierusalem, that was the place of his great victory.
if the Lord further my Desires, I will stay At that city, till I shall have sufficient leisure to go to Ierusalem, and to be there At Pentecost: that was his intention to be At Ierusalem, that was the place of his great victory.
Who would thrust himselfe into the hands of his enemies? but the spirit of God was most noble in the Apostle, and hee made that one motive or reason, that because there were many adversaries, therefore hee would goe to confront them all,
Who would thrust himself into the hands of his enemies? but the Spirit of God was most noble in the Apostle, and he made that one motive or reason, that Because there were many Adversaries, Therefore he would go to confront them all,
and to out-face the falshood, and prevarication of the superstitious Iewes; and to plant the Gospell of Christ, the word of truth in the inheritance of Christ, which hee had bought with his owne bloud;
and to outface the falsehood, and prevarication of the superstitious Iewes; and to plant the Gospel of christ, the word of truth in the inheritance of christ, which he had bought with his own blood;
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These are the reasons to stay him at Ephesus, because there was an effectuall doore. Now whether the doore were opened at Ephesus, or at Ierusalem, it is a matter that I greatly make qu•stion of, which I shall come in time to speake of;
These Are the Reasons to stay him At Ephesus, Because there was an effectual door. Now whither the door were opened At Ephesus, or At Ierusalem, it is a matter that I greatly make qu•stion of, which I shall come in time to speak of;
Concerning the first point, where Saint Paul was when hee wrote this Epistle: for it seemes to him that reades that hee was now at Ephesus, and yet as I said before,
Concerning the First point, where Saint Paul was when he wrote this Epistle: for it seems to him that reads that he was now At Ephesus, and yet as I said before,
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that will confine the Ministers in the preaching of the Gospell: mee thinks I heare him move a question, what should wee doe hearing of an idle discourse concerning the Apostles being where he was,
that will confine the Ministers in the preaching of the Gospel: me thinks I hear him move a question, what should we do hearing of an idle discourse Concerning the Apostles being where he was,
and in what place when this Epistle was written? What is this to duty? what is this to the building of us up in faith? so the speech runnes among such kind of people.
and in what place when this Epistle was written? What is this to duty? what is this to the building of us up in faith? so the speech runs among such kind of people.
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then to know the order of times, and the Chronologie of Scripture, it is as deepe, and as profound, and 〈 ◊ 〉 necessary, and as comfortable a matter as any things in the world:
then to know the order of times, and the Chronology of Scripture, it is as deep, and as profound, and 〈 ◊ 〉 necessary, and as comfortable a matter as any things in the world:
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next to the points of salvation and justification, there is nothing that delights a man more than the order of time and place; which i• i• be not set downe notably: there is no History so excellens, but it m•y seeme a fable, and a tale; if it have not constantly the time and place adjoyned,
next to the points of salvation and justification, there is nothing that delights a man more than the order of time and place; which i• i• be not Set down notably: there is no History so excellens, but it m•y seem a fable, and a tale; if it have not constantly the time and place adjoined,
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and these men must understand, that if they think it is to no purpose to discourse of these things, that then the Church of God hath beene in a great, and a long error:
and these men must understand, that if they think it is to no purpose to discourse of these things, that then the Church of God hath been in a great, and a long error:
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Is it no matter to know where S. Paul wrote this Epistle, whether at Ephesus, or at Philippi, and is it so great a matter to know whether Peter were at Rome? and yet we know what a strong foundation is layd upon that, what great building there is upon it, the whole primacie of the Apostolike See, and the priority of all Churches is built upon this,
Is it not matter to know where S. Paul wrote this Epistle, whither At Ephesus, or At Philippi, and is it so great a matter to know whither Peter were At Room? and yet we know what a strong Foundation is laid upon that, what great building there is upon it, the Whole primacy of the Apostolic See, and the priority of all Churches is built upon this,
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whether Peter were at Rome? And the Church of God hath beene alway inquisitive to know the passages of the providence of God, and of his government in the world;
whither Peter were At Room? And the Church of God hath been always inquisitive to know the passages of the providence of God, and of his government in the world;
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Therefore for the answer to this question, I say, it may justly be doubted whether Paul were at Ephesus, nay, we may rather conclude, that he was not there when hee wrote this Epistle; for although there be something that perswades to it,
Therefore for the answer to this question, I say, it may justly be doubted whither Paul were At Ephesus, nay, we may rather conclude, that he was not there when he wrote this Epistle; for although there be something that persuades to it,
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as Chrysostome, and after him Calvin, and divers of the later Interpreters hold it, because he saith he will stay at Ephesus, that therefore he was there.
as Chrysostom, and After him calvin, and diverse of the later Interpreters hold it, Because he Says he will stay At Ephesus, that Therefore he was there.
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and he tells them, the Churches of Asia salute them, therfore he was in Asia, & by consequence at Ephesus; for either he must be at Philippi, or at Ephesus: for there is no third place that can be imagined.
and he tells them, the Churches of Asia salute them, Therefore he was in Asia, & by consequence At Ephesus; for either he must be At Philippi, or At Ephesus: for there is not third place that can be imagined.
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he was determined to goe now, and he was now to embarke at Philippi, and so to saile to Ephesus; but he understanding that there was treason layd for him in the way, he durst not come there;
he was determined to go now, and he was now to embark At Philippi, and so to sail to Ephesus; but he understanding that there was treason laid for him in the Way, he durst not come there;
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And for that he saith, the Churches of Asia salute you, that might be also upon the remembrance of his late comming from Ephesus; or by the letters that hee received from them:
And for that he Says, the Churches of Asia salute you, that might be also upon the remembrance of his late coming from Ephesus; or by the letters that he received from them:
hee received a letter from Ephesus, wherein the Churches of Asia saluted the Church of Corinth: so that neither of these doe prove that he was at Ephesus when hee wrote this Epistle. It is likely therefore that he was at Philippi a Citie in the North part of Macedonia, as it might be in the North part of England; and so to come along the shore as farre as the great Citie:
he received a Letter from Ephesus, wherein the Churches of Asia saluted the Church of Corinth: so that neither of these do prove that he was At Ephesus when he wrote this Epistle. It is likely Therefore that he was At Philippi a city in the North part of Macedonia, as it might be in the North part of England; and so to come along the shore as Far as the great city:
For, saith hee there, it was written from Philippi, and sent by Stephanas and Fortunatus; and although ind•ed these subscriptions bee oft times faulty,
For, Says he there, it was written from Philippi, and sent by Stephanas and Fortunatus; and although ind•ed these Subscriptions be oft times faulty,
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Beza whose judgement I esteeme above all men in these cases, hee holds for certaine, that it must needs be written from Philippi; so then the manner of this journey that S. Paul purposed, it was hindered by the treachery of the Iewes: who hearing that Paul was in Grecia in Macedonia, they layd wait for him in the chiefe parts of Asia; and as they heard that Demetrius and his fellowes had wrought him a mischiefe in Ephesus, when they had like to have slain him:
Beza whose judgement I esteem above all men in these cases, he holds for certain, that it must needs be written from Philippi; so then the manner of this journey that S. Paul purposed, it was hindered by the treachery of the Iewes: who hearing that Paul was in Greece in Macedonia, they laid wait for him in the chief parts of Asia; and as they herd that Demetrius and his Fellows had wrought him a mischief in Ephesus, when they had like to have slave him:
After he had spent three moneths in Grecia, that is, in the parts of Aeolia, and those parts adjoyning to Macedonia; they desired him that hee would not goe to Corinth from Ephesus; but returne back againe by Philippi, and so to Macedon. In Act. 20.3. Luke doth discourse plainly of it, the Apostles advice was to goe back againe through Macedon, and so taking ship at Philippi, which is the uttermost Citie of Macedon; and there having received the almes which was contributed in the Church of Corinth in great abundance:
After he had spent three months in Greece, that is, in the parts of Aeolia, and those parts adjoining to Macedonia; they desired him that he would not go to Corinth from Ephesus; but return back again by Philippi, and so to Macedon. In Act. 20.3. Lycia does discourse plainly of it, the Apostles Advice was to go back again through Macedon, and so taking ship At Philippi, which is the uttermost city of Macedon; and there having received the alms which was contributed in the Church of Corinth in great abundance:
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he did addresse himselfe to Ierusalem, not comming at Ephesus, but sayling by it: as wee see Acts 20.17. he purposed to sayle into Asia, but not to come at Ephesus, but to sayle by it;
he did address himself to Ierusalem, not coming At Ephesus, but sailing by it: as we see Acts 20.17. he purposed to sail into Asia, but not to come At Ephesus, but to sail by it;
and hee gave them notice and knowledge, that there were Wolves crept into the Church of God: and he told them also what their duty was, to watch as good Bishops, as good Pastors to the flock, over which Christ had made them over-seers: and hee told them that they should never see his face any more.
and he gave them notice and knowledge, that there were Wolves crept into the Church of God: and he told them also what their duty was, to watch as good Bishops, as good Pastors to the flock, over which christ had made them Overseers: and he told them that they should never see his face any more.
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for going from Philippi he sayled by Ephesus, he came not at it, and from Ephesus, that is, from the parts about Ephesus, hee went along to Tyre; and from thence he came to Cesarea, and from Cesarea to Ierusalem. And when he came thither, hee entred into a vow according to the direction of the Apostle S. Iames, and the rest of the Elders at Ierusalem; and then the Iewes set upon him,
for going from Philippi he sailed by Ephesus, he Come not At it, and from Ephesus, that is, from the parts about Ephesus, he went along to Tyre; and from thence he Come to Caesarea, and from Caesarea to Ierusalem. And when he Come thither, he entered into a Voelli according to the direction of the Apostle S. James, and the rest of the Elders At Ierusalem; and then the Iewes Set upon him,
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and there hee made three or foure Apologies for himselfe, and when hee saw that they were cruelly and bloudily set to take away his life, hee appealed from them to Caesar the Emperour at Rome: being very neere 2000. miles off,
and there he made three or foure Apologies for himself, and when he saw that they were cruelly and bloodily Set to take away his life, he appealed from them to Caesar the Emperor At Room: being very near 2000. miles off,
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and by this meanes he saved his life from the cruelty of the Iewes, and gained many people in Rome, and in Cesars house, to the doctrine of Christ. So that S. Paul was henceforth a prisoner,
and by this means he saved his life from the cruelty of the Iewes, and gained many people in Room, and in Caesars house, to the Doctrine of christ. So that S. Paul was henceforth a prisoner,
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but he lay a prisoner in Rome untill the last yeare of Nero, in which time he was beheaded in the latter end of the Emperour Nero; as all Historians agree.
but he lay a prisoner in Room until the last year of Nero, in which time he was beheaded in the latter end of the Emperor Nero; as all Historians agree.
that I shall get to Ephesus, and have liberty and scope peaceably to be there, I will stay there till I can get a convenient oportunity, to goe to Ierusalem to be there about Pentecost, but because in the meane time he heard of another thing, that the Iewes had laid wait for him, that they had beset the Creeks and Ports about Corinth, and other parts of Greece; and that they had entred into Ephesus, and into divers strong parts of Asia, where they thought that S. Paul would goe by land.
that I shall get to Ephesus, and have liberty and scope peaceably to be there, I will stay there till I can get a convenient opportunity, to go to Ierusalem to be there about Pentecost, but Because in the mean time he herd of Another thing, that the Iewes had laid wait for him, that they had beset the Creeks and Ports about Corinth, and other parts of Greece; and that they had entered into Ephesus, and into diverse strong parts of Asia, where they Thought that S. Paul would go by land.
and came safe to Ierusalem, where he offered up his last service to God, I meane the service to the Saints, which was the gift and contribution which the Church of Corinth sent;
and Come safe to Ierusalem, where he offered up his last service to God, I mean the service to the Saints, which was the gift and contribution which the Church of Corinth sent;
and he stood a true professour of the faith before Felix, and before Festus, and before the Presidents, and before Bernice, and before Herod, and after that he was cast in prison, hee was taken prisoner,
and he stood a true professor of the faith before Felix, and before Festus, and before the Presidents, and before Bernice, and before Herod, and After that he was cast in prison, he was taken prisoner,
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This Ephesus which at this day is called Fesome, a Citie in Turkie in Euonia, in the lesser Asia, which is watered with the river Catristell; it was a famous and noble place in respect of the great riches, and the great concourse of all Navigators and Merchants thither.
This Ephesus which At this day is called Fesome, a city in Turkey in Euonia, in the lesser Asia, which is watered with the river Catristell; it was a famous and noble place in respect of the great riches, and the great concourse of all Navigators and Merchant's thither.
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It was famous also for the Temple of Diana, which although it were burned before by that wicked Impe Diostrotus; yet it was reedified again by the Kings of Asia, and was made the goodliest place in the world, where there was also the shrine of Iupiter, and the shrine of Diana, which came from heaven: as the vaine Inhabitants imagine.
It was famous also for the Temple of Diana, which although it were burned before by that wicked Imp Diostrotus; yet it was reedified again by the Kings of Asia, and was made the Goodliest place in the world, where there was also the shrine of Iupiter, and the shrine of Diana, which Come from heaven: as the vain Inhabitants imagine.
In summe, this Ephesus was a place where the devill had set his throne by Magick, and by all kinde of licentiousnesse, and loosenesse, by most abominable idolatry. Great is Diana of the Ephesians, great is Diana of the Ephesians.
In sum, this Ephesus was a place where the Devil had Set his throne by Magic, and by all kind of licentiousness, and looseness, by most abominable idolatry. Great is Diana of the Ephesians, great is Diana of the Ephesians.
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for when the strong man keepes the house, all things are in quiet, the devill is compared to the strong man, all things were in quiet at Ephesus, and there was never any uprore till S. Paul came there,
for when the strong man keeps the house, all things Are in quiet, the Devil is compared to the strong man, all things were in quiet At Ephesus, and there was never any uproar till S. Paul Come there,
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and when hee came once to conjure the Conjurer, and to over-rule the devill, and to pull downe the Shrines and Images, and to make Diana, and the Silver-smiths that wrought about her, to be of little account:
and when he Come once to conjure the Conjurer, and to overrule the Devil, and to pull down the Shrines and Images, and to make Diana, and the Silversmiths that wrought about her, to be of little account:
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So here wee see the singular spirit of the Apostle, and that spirit that should be in all the Ministers of the Gospell, to settle themselves where the devill is most rampant,
So Here we see the singular Spirit of the Apostle, and that Spirit that should be in all the Ministers of the Gospel, to settle themselves where the Devil is most rampant,
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and raging, and not to feare danger, not to feare his cloven foot, but to settle themselves in his habitation, that the stronger man may cast out the strong man:
and raging, and not to Fear danger, not to Fear his cloven foot, but to settle themselves in his habitation, that the Stronger man may cast out the strong man:
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But if you should see the diversity of Writers, and Interpreters, you would wonder to see so much question about a thing that seemes so out of question.
But if you should see the diversity of Writers, and Interpreters, you would wonder to see so much question about a thing that seems so out of question.
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For Erasmus and some others think, that it signifies nothing but fifty dayes, that S. Paul writ at a certaine time of the yeare, not alluding to this, that is, that hee had no reference to this feast of Pentecost, but onely that he purposed to stay fifty dayes at Ephesus, and then to journey to Ierusalem; But this cannot be:
For Erasmus and Some Others think, that it signifies nothing but fifty days, that S. Paul writ At a certain time of the year, not alluding to this, that is, that he had no Referente to this feast of Pentecost, but only that he purposed to stay fifty days At Ephesus, and then to journey to Ierusalem; But this cannot be:
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for the Article NONLATINALPHABET plainly proves, that it was that feast, that Pentecost, that is, that famous feast of the Iewes. Others move the question whether it were the Christian Pentecost, or the Iewish Pentecost, for they will have the Christian Pentecost as soone as the holy Ghost came downe, that it was kept ever after presently upon that day, wherein I see many,
for the Article plainly Proves, that it was that feast, that Pentecost, that is, that famous feast of the Iewes. Others move the question whither it were the Christian Pentecost, or the Jewish Pentecost, for they will have the Christian Pentecost as soon as the holy Ghost Come down, that it was kept ever After presently upon that day, wherein I see many,
You know the Pentecost of the Iewes was fifty dayes after the feast of Sweet bread, or fifty dayes after the Passeover, for the Passeover was then to be presented to God, at the feast of Sweet bread,
You know the Pentecost of the Iewes was fifty days After the feast of Sweet bred, or fifty days After the Passover, for the Passover was then to be presented to God, At the feast of Sweet bred,
and then all their Harvest was come to be inned among the Iewes; so that whereas before they offered sprinkled corne at Easter, now they bring whole loaves at Whitsontide, being made of the new corne of that yeare,
and then all their Harvest was come to be inned among the Iewes; so that whereas before they offered sprinkled corn At Easter, now they bring Whole loaves At Whitsuntide, being made of the new corn of that year,
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Now it appeares in Acts 20. that the Apostle imbarked at Philippi presently after the Passeover; after the day of Assum or the day of sweet bread, that then hee tooke shipping at Philippi, and sayled into Asia, and that hee would not goe to Ephesus then,
Now it appears in Acts 20. that the Apostle embarked At Philippi presently After the Passover; After the day of Assume or the day of sweet bred, that then he took shipping At Philippi, and sailed into Asia, and that he would not go to Ephesus then,
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for the reason before mentioned, because of the treason of the Iewes. This being a Iewish feast, the feast of weekes, or Pentecost, which was 50. dayes after the Passeover, when they offered of their new corne to the Lord Christ glorified it by sending downe the holy-Ghost upon that day,
for the reason before mentioned, Because of the treason of the Iewes. This being a Jewish feast, the feast of weeks, or Pentecost, which was 50. days After the Passover, when they offered of their new corn to the Lord christ glorified it by sending down the Holy Ghost upon that day,
as wee see Acts 2. when the Church was gathered together at the feast of Pentecost, when the 50. dayes were ended after Easter, there came a mighty noyse, a mighty winde with cloven tongues,
as we see Acts 2. when the Church was gathered together At the feast of Pentecost, when the 50. days were ended After Easter, there Come a mighty noise, a mighty wind with cloven tongues,
and fire, and sate upon the Apostles, and gave them such evidence of the Spirit to speak in strange languages, in strange tongues, the great and wondrous things of God. Now then I conclude, that the Iewes Pentecost, and the Christian Pentecost came altogether upon one day.
and fire, and sat upon the Apostles, and gave them such evidence of the Spirit to speak in strange languages, in strange tongues, the great and wondrous things of God. Now then I conclude, that the Iewes Pentecost, and the Christian Pentecost Come altogether upon one day.
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as the Law was given 50. dayes after the Passeover was eaten, so 50. dayes after Christ our Passeover was offered, the holy Ghost was given to write the Law of God in the hearts of all the faithfull people of God. And I make no doubt but the Christians were possest with this, that there was more glory in their Pentecost, then in the Pentecost of the Iewes, as being the summe of all things, the sending of the holy Ghost: And if the remembrance of their corne were so great a blessing, that the feast of weekes must be celebrated for it;
as the Law was given 50. days After the Passover was eaten, so 50. days After christ our Passover was offered, the holy Ghost was given to write the Law of God in the hearts of all the faithful people of God. And I make no doubt but the Christians were possessed with this, that there was more glory in their Pentecost, then in the Pentecost of the Iewes, as being the sum of all things, the sending of the holy Ghost: And if the remembrance of their corn were so great a blessing, that the feast of weeks must be celebrated for it;
Much more glorious must this feast be, when God sent the holy Ghost into the hearts of men, to inflame them well such heavenly qualities, and such rare perfections as were never planted in the persons of any that were meere men;
Much more glorious must this feast be, when God sent the holy Ghost into the hearts of men, to inflame them well such heavenly qualities, and such rare perfections as were never planted in the Persons of any that were mere men;
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Now Easter it selfe was moveable also, and came upon the 14. day of the first Moone after the Equinox, after the Sunne hath bin in the Equinox of Aries, the next full Moone of that new that came after, was the day of the Passeover; when the Passeover was offred.
Now Easter it self was movable also, and Come upon the 14. day of the First Moon After the Equinox, After the Sun hath been in the Equinox of Aries, the next full Moon of that new that Come After, was the day of the Passover; when the Passover was offered.
As suppose I say that we should joyne March and April into one moneth, as the computation of the Iewes is, suppose it should be the 24. of March. Now the Iewes, whensoever it fell to be the 14th.
As suppose I say that we should join March and April into one Monn, as the computation of the Iewes is, suppose it should be the 24. of March. Now the Iewes, whensoever it fell to be the 14th.
and it is full in 14. whensoever that day came, it was kept precisely whether it were upon Tuesday or Wednesday after our calculation But now the Church of God thought fit to keepe it back till Sunday. The Iewes and the Easterne Church that followed the Iewes, they kept it upon the weeke day, if so be that the 14. day fell upon the weeke day: for so indeed God directly said Doe it upon the 14. day of the first moneth, &c. But the Westerne Churches, they thought that although the full Moone fell upon the Munday or the Tuesday, yet they would not keep the feast of Pentecost upon that day,
and it is full in 14. whensoever that day Come, it was kept precisely whither it were upon Tuesday or Wednesday After our calculation But now the Church of God Thought fit to keep it back till Sunday. The Iewes and the Eastern Church that followed the Iewes, they kept it upon the Week day, if so be that the 14. day fell upon the Week day: for so indeed God directly said Doe it upon the 14. day of the First Monn, etc. But the Western Churches, they Thought that although the full Moon fell upon the Munday or the Tuesday, yet they would not keep the feast of Pentecost upon that day,
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because at the first institution they fell both together, for the same day that was the Pentecost of the Iews, the same day was the comming down of the holy Ghost sent frō the Son of God. Now therefore sometimes they met together,
Because At the First Institution they fell both together, for the same day that was the Pentecost of the Iews, the same day was the coming down of the holy Ghost sent from the Son of God. Now Therefore sometime they met together,
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Whensoever the 14. day lighted upon the Lords day, then the Iewes & the Christians celebrated their Pentecost both at one time, there was no difference between the Eastern & Western Churches, th•• did all accord;
Whensoever the 14. day lighted upon the lords day, then the Iewes & the Christians celebrated their Pentecost both At one time, there was no difference between the Eastern & Western Churches, th•• did all accord;
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but when it fell out that the day differed, the Churches of God in the West, did think it convenient to reserve that honorable feast to an honorable time, that is, to the Lords day, for they thought that God had truly cast all honor upon that day. So I conclude this point, that Paul when he speaks here of Pentecost, he means the Pentecost of the Christians, and I am not moved with any argument that they bring to the contrary:
but when it fell out that the day differed, the Churches of God in the West, did think it convenient to reserve that honourable feast to an honourable time, that is, to the lords day, for they Thought that God had truly cast all honour upon that day. So I conclude this point, that Paul when he speaks Here of Pentecost, he means the Pentecost of the Christians, and I am not moved with any argument that they bring to the contrary:
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as how there should come to be a falling out betweene the Churches, if they certainly knew the day? I gave you the reason before, that the Iews alway kept it upon that day it fell and the Easterne Churches, but the Western Churches reserved it to the glorious day, the day of the Lord, the Lords day. I have troubled you too long in these thorny discourses,
as how there should come to be a falling out between the Churches, if they Certainly knew the day? I gave you the reason before, that the Iews always kept it upon that day it fell and the Eastern Churches, but the Western Churches reserved it to the glorious day, the day of the Lord, the lords day. I have troubled you too long in these thorny discourses,
Iustin Martyr in his 105 question, he asks the reason, Why doe we not kneele saith he at Pentecost, as we doe at other times of the yeare? and he answers againe,
Justin Martyr in his 105 question, he asks the reason, Why do we not kneel Says he At Pentecost, as we do At other times of the year? and he answers again,
therefore kneeling being an abasing of the body, and an argument of mourning and humiliation (but we must at that time shew forth joy and comfort ) therfore we kneele not,
Therefore kneeling being an abasing of the body, and an argument of mourning and humiliation (but we must At that time show forth joy and Comfort) Therefore we kneel not,
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In the time of Victor when it came to be a matter of controversie. In the time of Anicetus, of Pius, this feast of Pentecost was observed, and commanded to be observed:
In the time of Victor when it Come to be a matter of controversy. In the time of Anicetus, of Pius, this feast of Pentecost was observed, and commanded to be observed:
all the Fathers that lived for three or foure hundred yeares after they still made Sermons of it, Nazienzen, Leo, Ierome, Austin, Chrysostome, Ambrose; there is nothing more obvious, wee see still, their discourses and Sermons upon the feast of Pentecost, which plainly proves that it is no new thing,
all the Father's that lived for three or foure hundred Years After they still made Sermons of it, Nazianzen, Leo, Jerome, Austin, Chrysostom, Ambrose; there is nothing more obvious, we see still, their discourses and Sermons upon the feast of Pentecost, which plainly Proves that it is no new thing,
but that it was founded from the first, and that Christians have as great reason to keepe a feast in remembrance of the comming downe of the holy Ghost, which is the greatest blessing that ever was:
but that it was founded from the First, and that Christians have as great reason to keep a feast in remembrance of the coming down of the holy Ghost, which is the greatest blessing that ever was:
Now we come to the causes & inducements wherfore the Apostle determined to be at Ephesus, if it be Gods wil that he may be there, till he may have convenient time to goe to Ierusalem, and be there at the feast of Pentecost, for saith he:
Now we come to the Causes & inducements Wherefore the Apostle determined to be At Ephesus, if it be God's will that he may be there, till he may have convenient time to go to Ierusalem, and be there At the feast of Pentecost, for Says he:
as the Lord Iesus saith, Ioh. 10. I am the true Shepheard of the Sheepe, hee that comes in by the doore comes in the true way, hee is a true Shepheard;
as the Lord Iesus Says, John 10. I am the true Shepherd of the Sheep, he that comes in by the door comes in the true Way, he is a true Shepherd;
For this you must understand as afterward it appeares, that the Lord opens a doore to men through the middest of danger, and all the adversaries in the world cannot shut that doore which God hath once opened.
For this you must understand as afterwards it appears, that the Lord Opens a door to men through the midst of danger, and all the Adversaries in the world cannot shut that door which God hath once opened.
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This doore the Apostle speakes of to the Colossians; I beseech you, saith hee, pray for us, that to mee may be given a doore of utterance, to speake as I ought to speake.
This door the Apostle speaks of to the colossians; I beseech you, Says he, pray for us, that to me may be given a door of utterance, to speak as I ought to speak.
an occasion is ministred to mee, hee doth not attribute it to himselfe, to say, I have made my selfe a way, and by my preaching I have opened a doore that was shut to me before;
an occasion is ministered to me, he does not attribute it to himself, to say, I have made my self a Way, and by my preaching I have opened a door that was shut to me before;
It is opened to my hand by the mighty hand of the Almighty, which hath the ruling of mens hearts, and which flowes into their affections, and guides and turnes them as it pleaseth him.
It is opened to my hand by the mighty hand of the Almighty, which hath the ruling of men's hearts, and which flows into their affections, and guides and turns them as it Pleases him.
for it is neither in Paul that preacheth, nor in Apollo that watereth, nor in any second cause to open the doore of mens hearts, being barred up by the malice of the devill,
for it is neither in Paul that Preacheth, nor in Apollo that Waters, nor in any second cause to open the door of men's hearts, being barred up by the malice of the Devil,
and become infatuate and insensible, that a man may beat aswell upon a flint stone, as upon the doore of a mans heart, till it please God to open it.
and become infatuate and insensible, that a man may beatrice aswell upon a flint stone, as upon the door of a men heart, till it please God to open it.
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Therefore it must teach us to returne all praise to God Almighty, and not to second causes: And withall it teacheth us to desire of God which hath the key of David, that openeth when no man shuts, that it would please him to assist the passage of the gospell, with the gracious assistance of his helping hand:
Therefore it must teach us to return all praise to God Almighty, and not to second Causes: And withal it Teaches us to desire of God which hath the key of David, that Openeth when no man shuts, that it would please him to assist the passage of the gospel, with the gracious assistance of his helping hand:
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When a man comes to preach, the Church is open, and the men present, and yet there is a certaine occlusion, a shutting up in the inward man, in the heart, that the Lord finds no entertainment there.
When a man comes to preach, the Church is open, and the men present, and yet there is a certain occlusion, a shutting up in the inward man, in the heart, that the Lord finds no entertainment there.
and then when the Lord opened her heart, shee opened her hand in all liberality to the Apostles: If you think me Gods child, if you think mee to be Gods owne, I beseech you come unto mee, doe me that honour,
and then when the Lord opened her heart, she opened her hand in all liberality to the Apostles: If you think me God's child, if you think me to be God's own, I beseech you come unto me, do me that honour,
It is God that must open, it is God that bores the eare, as the Psalmist saith, Psal. 40. Bore my eares oh Lord, saith the Prophet. It is God that toucheth the heart, It is God that moveth the tongue, it is he that ordereth the invention, it is he that must grace the elocution, it is hee that works all in all. Opening it comes not of man, it is not of the wit of man,
It is God that must open, it is God that boars the ear, as the Psalmist Says, Psalm 40. Boar my ears o Lord, Says the Prophet. It is God that touches the heart, It is God that moves the tongue, it is he that Ordereth the invention, it is he that must grace the elocution, it is he that works all in all. Opening it comes not of man, it is not of the wit of man,
that is, the Lord hath given me such an opportunity, meaning at Ierusalem, (as after I shall prove) such a mighty doore is opened to mee at Ierusalem, by reason of the concourse and assembly of the people there;
that is, the Lord hath given me such an opportunity, meaning At Ierusalem, (as After I shall prove) such a mighty door is opened to me At Ierusalem, by reason of the concourse and assembly of the people there;
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as that it seemes the Gospell shall be received in at broad gates, all the gates and windowes shall be laid open, to receive the Lord of life; for where the great company of men are,
as that it seems the Gospel shall be received in At broad gates, all the gates and windows shall be laid open, to receive the Lord of life; for where the great company of men Are,
and where the great concourse of the world is to be seene, there is also the best working for the Gospell of Christ: it loves no paucities, it loves not handfulls of men;
and where the great concourse of the world is to be seen, there is also the best working for the Gospel of christ: it loves no paucities, it loves not handfuls of men;
not strait, or narrow, but straight, that is, faire and even; and there is nothing more disgracefull to the Church of God, then when wee shall have the pues as many as the men and women,
not strait, or narrow, but straight, that is, fair and even; and there is nothing more disgraceful to the Church of God, then when we shall have the pues as many as the men and women,
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and the walls for their auditors; and chiefly that base, and most wicked, and ungodly fashion that is growne in Gentlemens houses, they must have Sermons in their chambers, at their fire sides, at their boords end, where a man must looke upon his auditors, and can scarcely call them in the plurall number, this is base,
and the walls for their Auditors; and chiefly that base, and most wicked, and ungodly fashion that is grown in Gentlemens houses, they must have Sermons in their chambers, At their fire sides, At their boards end, where a man must look upon his Auditors, and can scarcely call them in the plural number, this is base,
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and unacceptable to the Lord; and these men seldome offer to open to the Lord; these are they that make the course of the Gospell that it can have no prosperity;
and unacceptable to the Lord; and these men seldom offer to open to the Lord; these Are they that make the course of the Gospel that it can have no Prosperity;
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and yet the fashion is now to bring all our Churches into houses, and the Patron must command the word, and have it attend upon him like a dog at the table. A great doore is opened.
and yet the fashion is now to bring all our Churches into houses, and the Patron must command the word, and have it attend upon him like a dog At the table. A great door is opened.
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they make no stay, and so it is no effectuall way: so when mens eares and hearts are open to receive Christ, if they have no delight to keepe Christ when he is there,
they make no stay, and so it is no effectual Way: so when men's ears and hearts Are open to receive christ, if they have no delight to keep christ when he is there,
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but let him goe out again as in a thorow-fare, here is no efficacy, here is no power, here is no foyson, here is no profit comes of the Word of God; it is without life, it is without efficacy, without the consequent which of due belongs unto it.
but let him go out again as in a thoroughfare, Here is no efficacy, Here is no power, Here is no foison, Here is no profit comes of the Word of God; it is without life, it is without efficacy, without the consequent which of due belongs unto it.
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This also, as I said before, the great God must worke, to make that which is spacious and large of it selfe, to make it effectuall; that when the doore hath once admitted the King of glory, that we may keep him there, that we may entertaine him into our hearts, that we may lodge him in our affections, that wee may yeeld our selves unto him in all our actions, and that wee may bring forth fruit in our lives and conversations, that our faith within us,
This also, as I said before, the great God must work, to make that which is spacious and large of it self, to make it effectual; that when the door hath once admitted the King of glory, that we may keep him there, that we may entertain him into our hearts, that we may lodge him in our affections, that we may yield our selves unto him in all our actions, and that we may bring forth fruit in our lives and conversations, that our faith within us,
and such as had skill in the law of Moses, for they were the chiefe enemies of Paul; the heathen came in more easily, because they thought it was a better religion that they taught, than that they had already;
and such as had skill in the law of Moses, for they were the chief enemies of Paul; the heathen Come in more Easily, Because they Thought it was a better Religion that they taught, than that they had already;
but only that the Iewish Nation were scattered in the world, and wheresoever they were scattered, they had the conscience to come at the feast to pay their vowes and sacrifice to God; therefore the sea being full of fish, it was time for St. Paul now to cast in his net; and it could not fall amisse,
but only that the Jewish nation were scattered in the world, and wheresoever they were scattered, they had the conscience to come At the feast to pay their vows and sacrifice to God; Therefore the sea being full of Fish, it was time for Saint Paul now to cast in his net; and it could not fallen amiss,
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THe summe of that I have said of the travells of St. Paul, concerning these places of Corinth, and Ephesus, and Macedon, is this, that St. Paul was for the space of three years at Ephesus, and from thence hee was driven out by the conspiracy of Demetrius the silver-smith, and his company:
THe sum of that I have said of the travels of Saint Paul, Concerning these places of Corinth, and Ephesus, and Macedon, is this, that Saint Paul was for the Molle of three Years At Ephesus, and from thence he was driven out by the Conspiracy of Demetrius the silversmith, and his company:
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and being at Ephesus almost three yeares, hee disputed dayly for the space of a yeare and halfe, in the Schoole of one Tyrannus a Philosopher; after that time hee never came to Ephesus more:
and being At Ephesus almost three Years, he disputed daily for the Molle of a year and half, in the School of one Tyrannus a Philosopher; After that time he never Come to Ephesus more:
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for although he had a determination to be there, and to stay there till hee might have a convenient saile to goe to Ierusalem by the Feast of Pentecost; yet the Lord that disposeth of all things, would not suffer that to bee so:
for although he had a determination to be there, and to stay there till he might have a convenient sail to go to Ierusalem by the Feast of Pentecost; yet the Lord that Disposeth of all things, would not suffer that to be so:
so the brethren gave him counsell to goe back againe by Philippos into Macedon, and to fetch a Northerne course, that so their land-wait for him might be disappointed, in which journey he wrot this Epistle to the Corinthians, as one purposing to come to them,
so the brothers gave him counsel to go back again by Philippus into Macedon, and to fetch a Northern course, that so their land-wait for him might be disappointed, in which journey he wrote this Epistle to the Corinthians, as one purposing to come to them,
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and the reason why he was there so long was, because God told him in Acts 18. that hee had much people in that city, and afterward going to Ephesus, and staying there the space almost of three yeares,
and the reason why he was there so long was, Because God told him in Acts 18. that he had much people in that City, and afterwards going to Ephesus, and staying there the Molle almost of three Years,
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for you heard before, that he had two journeys to Macedon; the first by reason of the vision, in Acts 16. there appeared to him a man of Macedon, and said, Come to Macedon and helpe us;
for you herd before, that he had two journeys to Macedon; the First by reason of the vision, in Acts 16. there appeared to him a man of Macedon, and said, Come to Macedon and help us;
because the Iewes sent thither from Thessalonica to take him, after he had beene there three weekes discoursing of the Kingdome of God. So his friends brought him along to Athens, and from Athens to Corinth, and there hee spent 18. Moneths,
Because the Iewes sent thither from Thessalonica to take him, After he had been there three weeks discoursing of the Kingdom of God. So his Friends brought him along to Athens, and from Athens to Corinth, and there he spent 18. Months,
and from thence hee went to Ephesus, and stayed there three yeares, from Ephesus being driven by the conspiracy of Demetrius, he went to Macedon, to view the Churches hee had planted there,
and from thence he went to Ephesus, and stayed there three Years, from Ephesus being driven by the Conspiracy of Demetrius, he went to Macedon, to view the Churches he had planted there,
then purposing to come to Corinth, they told him of a treason, that was plotted against him, which both hindered his purpose to come to Corinth, as also his going to Ephesus, therefore hee sailed by Ephesus, because as I said, there was treason,
then purposing to come to Corinth, they told him of a treason, that was plotted against him, which both hindered his purpose to come to Corinth, as also his going to Ephesus, Therefore he sailed by Ephesus, Because as I said, there was treason,
when the tumult was ceased, Paul called the Disciples together and saluted them, and went to goe forward to Macedon, and comming into those parts, hee intreated them,
when the tumult was ceased, Paul called the Disciples together and saluted them, and went to go forward to Macedon, and coming into those parts, he entreated them,
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and comming into Greece, hee stayed there three moneths, and hearing of a certaine treason that was laid for him by the Iewes, as hee was to goe to Syria, therefore there was a Decree made, that hee should returne back againe by Macedon. Now three verses after you have it, that wee sailed after the day of Sweet-bread, from Philippi, and came to the brethren at Troas in five dayes, &c. where wee stayed seven dayes.
and coming into Greece, he stayed there three months, and hearing of a certain treason that was laid for him by the Iewes, as he was to go to Syria, Therefore there was a decree made, that he should return back again by Macedon. Now three Verses After you have it, that we sailed After the day of Sweetbread, from Philippi, and Come to the brothers At Troas in five days, etc. where we stayed seven days.
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if it were possible for him, at the day of Pentecost to bee at Ierusalem. So hee sent from Myletus to Ephesus, and called the Elders of the Church, and spake to them those rare,
if it were possible for him, At the day of Pentecost to be At Ierusalem. So he sent from Myletus to Ephesus, and called the Elders of the Church, and spoke to them those rare,
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and fatherly speaches as it followes after in that Chapter. Therefore of this wee are certaine, that though St. Paul purposed to stay at Ephesus, and to make his abode there,
and fatherly Speeches as it follows After in that Chapter. Therefore of this we Are certain, that though Saint Paul purposed to stay At Ephesus, and to make his Abided there,
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Secondly, as a generall deduction, that the Church of God can never want enemies, and those that bee the Preachers of the Gospel, they are evermore overwhelmed with enemies,
Secondly, as a general deduction, that the Church of God can never want enemies, and those that be the Preachers of the Gospel, they Are evermore overwhelmed with enemies,
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Thirdly, what kind of enemies they were, the worst, and most to be feared, that is, those that are most neare in the profession of the faith, and the common religion; those are the worst, and most grievous enemies.
Thirdly, what kind of enemies they were, the worst, and most to be feared, that is, those that Are most near in the profession of the faith, and the Common Religion; those Are the worst, and most grievous enemies.
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Fiftly, that these although they were adversaries, yet they were not to bee hated as direct enemies, but onely they were enemies for the time, for he saith, NONLATINALPHABET, not NONLATINALPHABET.
Fifty, that these although they were Adversaries, yet they were not to be hated as Direct enemies, but only they were enemies for the time, for he Says,, not.
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I see it is the common consent of all Interpreters for the most part, not one or two excepted, that these enemies were at Ephesus, and it seemes indeed most agreeable,
I see it is the Common consent of all Interpreters for the most part, not one or two excepted, that these enemies were At Ephesus, and it seems indeed most agreeable,
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because hee saith, he would stay at Ephesus, and hee gives the reason why, because there is a great doore opened, that is, there is a great facility, or opportunity to gaine soules, which is compared to a doore, and besides there bee many adversaries to bee resisted, whose mouthes must be stopped, that is as it seemes, in the same place at Ephesus, therefore hee would stay there, because they needed his presence.
Because he Says, he would stay At Ephesus, and he gives the reason why, Because there is a great door opened, that is, there is a great facility, or opportunity to gain Souls, which is compared to a door, and beside there be many Adversaries to be resisted, whose mouths must be stopped, that is as it seems, in the same place At Ephesus, Therefore he would stay there, Because they needed his presence.
as long as he speaks in termes of modesty. I say therefore, let them enjoy their owne exposition: I cannot imagine that the Apostle should think his enemies should bee at Ephesus, but at Ierusalem: and although he speake not here of Ierusalem, but of Ephesus alone,
as long as he speaks in terms of modesty. I say Therefore, let them enjoy their own exposition: I cannot imagine that the Apostle should think his enemies should be At Ephesus, but At Ierusalem: and although he speak not Here of Ierusalem, but of Ephesus alone,
yet presuming that Paul had a great, and earnest purpose, to bee at Ierusalem at the Feast of Pentecost, and in regard that hee did neglect his friends,
yet presuming that Paul had a great, and earnest purpose, to be At Ierusalem At the Feast of Pentecost, and in regard that he did neglect his Friends,
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he sailed by Ephesus, hee would not come there, beause he would goe to Ierusalem, and hee takes the first hint of it, hee goes from Philippi at the day of Sweet-bread, at Easter, and hee would not come at Corinth, nor at Ephesus; it followes by just consequence therefore, that all his intention was to keep the Feast of Pentecost at Ierusalem, and that there was the doore, and there were the enemies: for a man that hath his minde upon one thing especially, upon one maine project,
he sailed by Ephesus, he would not come there, Because he would go to Ierusalem, and he Takes the First hint of it, he Goes from Philippi At the day of Sweetbread, At Easter, and he would not come At Corinth, nor At Ephesus; it follows by just consequence Therefore, that all his intention was to keep the Feast of Pentecost At Ierusalem, and that there was the door, and there were the enemies: for a man that hath his mind upon one thing especially, upon one main project,
His minde was still to bee at Ierusalem, to confound the adversaries of the Gospel. Now although he saith he would stay at Ephesus, his meaning is not, that there were the enemies,
His mind was still to be At Ierusalem, to confound the Adversaries of the Gospel. Now although he Says he would stay At Ephesus, his meaning is not, that there were the enemies,
but he will stay a while there, till such time as God would give him a just number of dayes, that hee might saile from thence to Ierusalem by Pentecost, to encounter with the enemies that were there.
but he will stay a while there, till such time as God would give him a just number of days, that he might sail from thence to Ierusalem by Pentecost, to encounter with the enemies that were there.
So the first reason I have for it is, the constant words of St. Luke. Luke saith, that hee had still a minde, hee had still a desire to bee at Ierusalem, at the Feast of Pentecost, and therefore it was not his purpose to stay at Ephesus, but onely some few dayes;
So the First reason I have for it is, the constant words of Saint Lycia. Luke Says, that he had still a mind, he had still a desire to be At Ierusalem, At the Feast of Pentecost, and Therefore it was not his purpose to stay At Ephesus, but only Some few days;
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Secondly, another reason for it is this, that those that were at Ephesus were bruit beasts rather then men, they were not adversaries, but beasts rather.
Secondly, Another reason for it is this, that those that were At Ephesus were bruit beasts rather then men, they were not Adversaries, but beasts rather.
the Gentiles were like the Americans, like the west Indians, which are bare people without any weapons, without any harnesse, it is an easie matter to make a slaughter among them;
the Gentiles were like the Americans, like the west Indians, which Are bore people without any weapons, without any harness, it is an easy matter to make a slaughter among them;
they had the Scriptures, they had the Word of God against Christ, they had the Law, they had the promises, they had the covenant of grace from Abraham, they were the peculiar people of God, there were no such adversaries as they;
they had the Scriptures, they had the Word of God against christ, they had the Law, they had the promises, they had the Covenant of grace from Abraham, they were the peculiar people of God, there were no such Adversaries as they;
that is, those grand adversaries, those adversaries that are sharp set against the word, those dangerous men to be dealt with, those are they that I would encounter with.
that is, those grand Adversaries, those Adversaries that Are sharp Set against the word, those dangerous men to be dealt with, those Are they that I would encounter with.
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And lastly, it appeares by the event: for the event shewes that he singled them out for his adversaries that were at Ierusalem: For whither went he? did he stay at Ephesus? did hee goe to Ephesus? No, the Text saith, that he sayled by it.
And lastly, it appears by the event: for the event shows that he singled them out for his Adversaries that were At Ierusalem: For whither went he? did he stay At Ephesus? did he go to Ephesus? No, the Text Says, that he sailed by it.
And whither did he goe but to Ierusalem, there to struggle and strive with the power of darknesse, and to confound by his doctrine all the Iewes and all his opposers? which although they took him,
And whither did he go but to Ierusalem, there to struggle and strive with the power of darkness, and to confound by his Doctrine all the Iewes and all his opposers? which although they took him,
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yet he took them prisoners: for it is a horrible victory that a man gets against the truth; a man were better to be taken by the truth, than to overcome, and quell it.
yet he took them Prisoners: for it is a horrible victory that a man gets against the truth; a man were better to be taken by the truth, than to overcome, and quell it.
These things I note, as not any way prejudiciall to the authority or antiquity of those great Fathers and Interpreters: but being as I think the more cleare exposition, & the truer meaning of the Text, that he purposed to goe to Ierusalem by the feast of Pentecost, and that was but seven weeks off now:
These things I note, as not any Way prejudicial to the Authority or antiquity of those great Father's and Interpreters: but being as I think the more clear exposition, & the truer meaning of the Text, that he purposed to go to Ierusalem by the feast of Pentecost, and that was but seven weeks off now:
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and although hee purposed if matters had been in place, to have staid a while at Ephesus, yet still his mind was at Ierusalem where the door was opened,
and although he purposed if matters had been in place, to have stayed a while At Ephesus, yet still his mind was At Ierusalem where the door was opened,
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and all that were above 20. yeares old in far countries, they were all bound thrice in the yeare to present themselves before the Lord in Ierusalem: and they were such an infinite multitude, that a man would wonder that the Land was not overrunne with them like grashoppers,
and all that were above 20. Years old in Far countries, they were all bound thrice in the year to present themselves before the Lord in Ierusalem: and they were such an infinite multitude, that a man would wonder that the Land was not overrun with them like grasshoppers,
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Wee see the possibility of it also in King Iehosaphats time, that had eleven hundred thousand men and upwards, that did alway wait upon him, besides those that were in his strong gallies that were men of warre,
we see the possibility of it also in King Iehosaphats time, that had eleven hundred thousand men and upward, that did always wait upon him, beside those that were in his strong galleys that were men of war,
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as we see in 2 Chron. 17. Now if he were able to maintain such a number of men, it may well be thought, that when the generall concourse of that people was, from all the parts and kingdomes of the world, that there must be an infinite masse of people.
as we see in 2 Chronicles 17. Now if he were able to maintain such a number of men, it may well be Thought, that when the general concourse of that people was, from all the parts and kingdoms of the world, that there must be an infinite mass of people.
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and to cast himselfe into the front of the battaile, because he knew he was secure of the victory: & although he were overcome by the troublesome world,
and to cast himself into the front of the battle, Because he knew he was secure of the victory: & although he were overcome by the troublesome world,
yet he knew he should overcome in the quarrell of Christ; that the truth of God should prevaile against them, and chaine the chainers. So much for the story.
yet he knew he should overcome in the quarrel of christ; that the truth of God should prevail against them, and chain the chainers. So much for the story.
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he hath set us out to be the off-scouring of the world, the scorne of the people, to be a theatre, and stage for men and Angels to gaze upon. And Simeon when he had the babe our Lord Iesus Christ in his armes, he saith of him, that hee was borne to be a stumbling stone, to be a marke of contradiction; hee was borne to have adversaries. No sooner could the Gospell peepe out into the world,
he hath Set us out to be the offscouring of the world, the scorn of the people, to be a theatre, and stage for men and Angels to gaze upon. And Simeon when he had the babe our Lord Iesus christ in his arms, he Says of him, that he was born to be a stumbling stone, to be a mark of contradiction; he was born to have Adversaries. No sooner could the Gospel peep out into the world,
Those persecutions that were under the first Emperours after Christ, the ten bloudy persecutions, they witnesse what great adversaries the poore truth of Christ had.
Those persecutions that were under the First emperors After christ, the ten bloody persecutions, they witness what great Adversaries the poor truth of christ had.
and called together by the Apostle, they told him that this new heresie, the doctrine of the Gospell of Christ Iesus, which they accounted heresie, they knew for a certaine that it was every where spoken against, that it was every where gainsaid.
and called together by the Apostle, they told him that this new heresy, the Doctrine of the Gospel of christ Iesus, which they accounted heresy, they knew for a certain that it was every where spoken against, that it was every where gainsaid.
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It is an easie matter for lies to prevaile in the world, the sonnes of darknesse are predestinated to bee drowned in darknesse, to vanish in their owne dreames;
It is an easy matter for lies to prevail in the world, the Sons of darkness Are predestinated to be drowned in darkness, to vanish in their own dreams;
and so the lies of one Philosopher may passe upon another, and they may joyne, and blend them together, and live in quiet, and peace, and yet all be lies.
and so the lies of one Philosopher may pass upon Another, and they may join, and blend them together, and live in quiet, and peace, and yet all be lies.
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for the Devill the Prince of darknesse, he doth alway shew himselfe against the Lord of light, and against the Gospel of light still, either to extinguish it,
for the devil the Prince of darkness, he does always show himself against the Lord of Light, and against the Gospel of Light still, either to extinguish it,
so the truth, which is his daughter, the daughter of the Trinity, the sister of the Sunne, the brightnesse of the world, although it bee for a time obscured, and damped by the wickednesse of the Devils instruments, and such miscreants; yet in time it riseth againe it selfe, by the power of God it is raised from the dead,
so the truth, which is his daughter, the daughter of the Trinity, the sister of the Sun, the brightness of the world, although it be for a time obscured, and damped by the wickedness of the Devils Instruments, and such miscreants; yet in time it Riseth again it self, by the power of God it is raised from the dead,
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but in good reports, and bad reports, and through prosperity, and mischiefe he must make a way unto him that he seeks for, of whose Name he makes profession. Adversarii multi, the adversaries bee many, adversaries without any cause, adversaries to them that bee their friends; this is the case of the Gospel, as our Lord Christ saith, I am come to save you, I come to heale you, I come to redeeme you from all misery,
but in good reports, and bad reports, and through Prosperity, and mischief he must make a Way unto him that he seeks for, of whose Name he makes profession. Adversaries multi, the Adversaries be many, Adversaries without any cause, Adversaries to them that be their Friends; this is the case of the Gospel, as our Lord christ Says, I am come to save you, I come to heal you, I come to Redeem you from all misery,
And St. Paul saith, Am I therefore your enemy, because I tell you the truth? Such grosse and senslesse adversaries the Gospel must looke for, absurd men, 2. Thess. 2. I beseech you brethren, pray to God for us, that wee may bee delivered from absurd men, senslesse men, that will not know their owne good, men that know not who comes to doe them service, strange adversaries that will fight against their benefactors: such are the adversaries of the Gospel. I paid that which I never tooke, they rewarded me evill for good, saith David, to the great discomfort of my heart;
And Saint Paul Says, Am I Therefore your enemy, Because I tell you the truth? Such gross and senseless Adversaries the Gospel must look for, absurd men, 2. Thess 2. I beseech you brothers, pray to God for us, that we may be Delivered from absurd men, senseless men, that will not know their own good, men that know not who comes to do them service, strange Adversaries that will fight against their benefactors: such Are the Adversaries of the Gospel. I paid that which I never took, they rewarded me evil for good, Says David, to the great discomfort of my heart;
but the servant is not above his Master; if our Lord have beene served thus, we must not thinke much to taste of the same cup, of which he hath drunke before us.
but the servant is not above his Master; if our Lord have been served thus, we must not think much to taste of the same cup, of which he hath drunk before us.
but to account it as an inraged beast; that speaks and doth, and kicks as a child that hath no wit nor sense, that scratcheth the Nurses duggs from which it receives milkc. Wee must thinke to be in the middest of Lions, as our Lord Iesus saith, in the middest of Wolves:
but to account it as an enraged beast; that speaks and does, and kicks as a child that hath no wit nor sense, that scratcheth the Nurse's dugs from which it receives milkc. we must think to be in the midst of Lions, as our Lord Iesus Says, in the midst of Wolves:
First, those of former times, that could not indure opposition, but when the adversaries began to rise, they would fall into the Wildernesse, and live like Hermits: men of great gifts,
First, those of former times, that could not endure opposition, but when the Adversaries began to rise, they would fallen into the Wilderness, and live like Hermit's: men of great Gifts,
and of excellent perfections, yet they could not indure opposition; being tender hearted, and of weake spirits, they could not beare the malice of the multitude,
and of excellent perfections, yet they could not endure opposition; being tender hearted, and of weak spirits, they could not bear the malice of the multitude,
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This I say was culpable in them, because they came short of the spirit of St. Paul, that was not daunted with the multitude of adversaries, but he would goe so much the rather, by how much the adversaries were greater, and more in number:
This I say was culpable in them, Because they Come short of the Spirit of Saint Paul, that was not daunted with the multitude of Adversaries, but he would go so much the rather, by how much the Adversaries were greater, and more in number:
As the Poet saith, the Shepheard speaking there of the cold Winter, and of the Northwind, hee saith, that hee feared them as little as the Wolfe feares a number of sheepe; or as the Land-flood doth feare the banks in a river.
As the Poet Says, the Shepherd speaking there of the cold Winter, and of the Northwind, he Says, that he feared them as little as the Wolf fears a number of sheep; or as the Landflood does Fear the banks in a river.
because the sacrifices were offered in the Tribe of Benjamin, the Temple being in the Tribe of Benjamin, it was called a ravening Wolfe, because it devoured the bodies of the beasts that were offered in sacrifice.
Because the Sacrifices were offered in the Tribe of Benjamin, the Temple being in the Tribe of Benjamin, it was called a ravening Wolf, Because it devoured the bodies of the beasts that were offered in sacrifice.
So the children of God are compared to Wolves, to Lions, to creatures that are victorious, and conquering: they are so farre from a sheepish and fearefull, and base,
So the children of God Are compared to Wolves, to Lions, to creatures that Are victorious, and conquering: they Are so Far from a sheepish and fearful, and base,
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And as the great floods when the snow is melted upon the mountaines, or when there hath beene a great Land-flood, when it f•lls from the hills, it scornes to be compassed in within banks, but it overflowes,
And as the great floods when the snow is melted upon the Mountains, or when there hath been a great Landflood, when it f•lls from the hills, it scorns to be compassed in within banks, but it overflows,
That kind of Monasticall, Heremiticall life, it is nothing agreeable to the profession of St. Paul in this place, that for feare of danger will convey themselves into woods, into caves, and cells, and alienate themselves from their worke, and labour, because they are afraid of opposition; the spirit of St. Paul riseth the greater:
That kind of Monastical, Heremitical life, it is nothing agreeable to the profession of Saint Paul in this place, that for Fear of danger will convey themselves into woods, into caves, and cells, and alienate themselves from their work, and labour, Because they Are afraid of opposition; the Spirit of Saint Paul Riseth the greater:
and creep in craftily, and sow false doctrine, hereticall doctrine, and things that savour of the old dregs, and reliques of Antichristianisme, and they themselves have excellent gifts,
and creep in craftily, and sow false Doctrine, heretical Doctrine, and things that savour of the old dregs, and Relics of Antichristianism, and they themselves have excellent Gifts,
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and yet because they will not abridge themselves of their pleasure, they will set some young novice in the place, that is able to speake nothing to the purpose, especially nothing to the combate, nothing to the duel, that ought to bee betweene the adversaries, and the champions of Christ, but leave all to such kinde of fresh-water-souldiers, and themselves in the meane time, taking their ease,
and yet Because they will not abridge themselves of their pleasure, they will Set Some young novice in the place, that is able to speak nothing to the purpose, especially nothing to the combat, nothing to the duel, that ought to be between the Adversaries, and the champions of christ, but leave all to such kind of fresh-water-souldiers, and themselves in the mean time, taking their ease,
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and perhaps, because they thinke they shall bee discomfited, and if they should chance to be overcome, there would bee more shame to them by their overthrow,
and perhaps, Because they think they shall be discomfited, and if they should chance to be overcome, there would be more shame to them by their overthrow,
then there could come glory by their conquest, if they should offer to stand in the cause of Christ. These kinde of men are exactly contrary to the Apostles spirit.
then there could come glory by their conquest, if they should offer to stand in the cause of christ. These kind of men Are exactly contrary to the Apostles Spirit.
Where there are many adversaries, there the Spirit of God should rise in men, as it is said of Saul, when Nahash the King of the Ammonites put that base,
Where there Are many Adversaries, there the Spirit of God should rise in men, as it is said of Saul, when Nahash the King of the Ammonites put that base,
for they were to deliver the Citie within eight dayes, yet so much the more strong was the Spirit of God in Saul, and he tooke a yoke of oxen, and cut them in pieces,
for they were to deliver the city within eight days, yet so much the more strong was the Spirit of God in Saul, and he took a yoke of oxen, and Cut them in Pieces,
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So St. Paul although otherwise in Acts 17. when hee saw Athens full of Idols, full of Devills, that there was every where Temples set up, the Text saith, that his spirit was exasperated, so moved he was in himselfe he was in a holy trance, hee was without himselfe to see that horrible blasphemy against God.
So Saint Paul although otherwise in Acts 17. when he saw Athens full of Idols, full of Devils, that there was every where Temples Set up, the Text Says, that his Spirit was exasperated, so moved he was in himself he was in a holy trance, he was without himself to see that horrible blasphemy against God.
It was the lot of Christ, to be beset about on every side, that when he had done the most good, to sustaine the greatest harme of those ungratefull monsters.
It was the lot of christ, to be beset about on every side, that when he had done the most good, to sustain the greatest harm of those ungrateful monsters.
and that he was able to conquer as Samson, who with the Iaw-bone of an Asse slew a thousand men, and he was stronger by the haires of his head, which were but an excrement, yet it made him stronger then all the adversaries that were against him;
and that he was able to conquer as samson, who with the Jawbone of an Ass slew a thousand men, and he was Stronger by the hairs of his head, which were but an excrement, yet it made him Stronger then all the Adversaries that were against him;
so the least thing in the child of God, which seems the excrement of the world, the hairs of their head, are able to confront and confound all adverse powers.
so the least thing in the child of God, which seems the excrement of the world, the hairs of their head, Are able to confront and confound all adverse Powers.
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As our Lord Iesus tels his Disciples in Mat. 10. They shall not be able to resist the Spirit whereby you speake, one of you shall scatter ten of them,
As our Lord Iesus tells his Disciples in Mathew 10. They shall not be able to resist the Spirit whereby you speak, one of you shall scatter ten of them,
Acts 2. And wheresoever these Iewes dwelt, they were still as it were the chief Prelats; they would looke to the state of the Church, and make that the supreame object.
Acts 2. And wheresoever these Iewes dwelled, they were still as it were the chief Prelates; they would look to the state of the Church, and make that the supreme Object.
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and to bring him to his answer, when he was at Berea. A strange spirit was in them to be adversaries to the cause of Christ; they were great persecutors wheresoever they were;
and to bring him to his answer, when he was At Berea. A strange Spirit was in them to be Adversaries to the cause of christ; they were great persecutors wheresoever they were;
Therefore the Apostle having such a confluence of them, from Greece, from Asia, from Scythia, from India, from Egypt, from Cyrene, from Rome, and from all the parts of Italie, from Germanie, and from Spaine it selfe, where the Iewes were dispersed and scattered, he finding them in all places,
Therefore the Apostle having such a confluence of them, from Greece, from Asia, from Scythia, from India, from Egypt, from Cyrene, from Room, and from all the parts of Italy, from Germany, and from Spain it self, where the Iewes were dispersed and scattered, he finding them in all places,
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so exact, and so purposely set to the maintaining of Moses law, and to oppose any new opinion that should come in place, he must needs complaine of adversaries.
so exact, and so purposely Set to the maintaining of Moses law, and to oppose any new opinion that should come in place, he must needs complain of Adversaries.
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every man thought himselfe a Prelate, every man took himselfe to be a ruler, and a governor, therefore the match was so much the harder, the combat was so much the more dangerous,
every man Thought himself a Prelate, every man took himself to be a ruler, and a governor, Therefore the match was so much the harder, the combat was so much the more dangerous,
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not only great in their number, but great also in their affections, great in their strength, and great in their zeale; for there is no adversarie so much to be feared,
not only great in their number, but great also in their affections, great in their strength, and great in their zeal; for there is no adversary so much to be feared,
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the Iewes of all others should have maintained Christ, they should have been the Preachers of the glorious Kingdome, and doctrine of the Lord Iesus: yet these were they that set themselves against it,
the Iewes of all Others should have maintained christ, they should have been the Preachers of the glorious Kingdom, and Doctrine of the Lord Iesus: yet these were they that Set themselves against it,
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So we see in other stories, as that of Antiochus and Polinesus, &c. So in the point of religion, when nature is once disturbed, a man forgets himselfe to be that that he is,
So we see in other stories, as that of Antiochus and Polinesus, etc. So in the point of Religion, when nature is once disturbed, a man forgets himself to be that that he is,
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So it is between the Iewes and Christians, compare all the world together, and you shall finde among the Turks and Mahometans, (them that worship the filthy Idols ) no such hatred between them and their company,
So it is between the Iewes and Christians, compare all the world together, and you shall find among the Turks and Mahometans, (them that worship the filthy Idols) not such hatred between them and their company,
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as there is between Iewes and Christians. A man were better a great deale to dwell under the Turke, than under a Iew, a man that is a Christian; and a Iew had better to dwell under the Turk, than under a Christian. And why? because they are domesticks, they are men of one house;
as there is between Iewes and Christians. A man were better a great deal to dwell under the Turk, than under a Iew, a man that is a Christian; and a Iew had better to dwell under the Turk, than under a Christian. And why? Because they Are domestics, they Are men of one house;
And then againe, if wee looke farther into the state of Christendome, to those that professe Christ, wee shall see no such hatred betweene Pagans and Christians, as there is betweene Papists and Protestants, because they are domesticks, of one and the same house, professors of the same Lord in common, they have the same faith in the most things, they agree in the same tenents; but because they fall out,
And then again, if we look farther into the state of Christendom, to those that profess christ, we shall see no such hatred between Pagans and Christians, as there is between Papists and Protestants, Because they Are domestics, of one and the same house, professors of the same Lord in Common, they have the same faith in the most things, they agree in the same tenants; but Because they fallen out,
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and cannot be reconciled in other points, therefore their hatred and malice is extreame one against another, that a man had better dwell with a Iew, than with a Papist; and a Papist had better dwell with a Iew, than with a Protestant; because the nearer they come in religion, the greater is the adversnesse between them.
and cannot be reconciled in other points, Therefore their hatred and malice is extreme one against Another, that a man had better dwell with a Iew, than with a Papist; and a Papist had better dwell with a Iew, than with a Protestant; Because the nearer they come in Religion, the greater is the adversnesse between them.
and hath experience in men, but hee had rather live being a Formalist among the Papists, than with a Puritanc; and the Puritans give out in plaine termes, that they had as lieve be subject to the Papists, or to the Iewes, as to the Formalists. What is the reason? because they are still domestici, men of one house, the Lords purpose being to set men of one house together by the eares;
and hath experience in men, but he had rather live being a Formalist among the Papists, than with a Puritanc; and the Puritans give out in plain terms, that they had as lieve be Subject to the Papists, or to the Iewes, as to the Formalists. What is the reason? Because they Are still Domestici, men of one house, the lords purpose being to Set men of one house together by the ears;
which comes to passe accidentally by mens corruption; for otherwise, the Gospell is a doctrine of peace, but by mens corrupt mindes it comes to passe, that that which was made for peace, it is turned to war;
which comes to pass accidentally by men's corruption; for otherwise, the Gospel is a Doctrine of peace, but by men's corrupt minds it comes to pass, that that which was made for peace, it is turned to war;
Saith he, I come to turne, and to estrange, and alienate, and alter the mindes of men, the sonne shall fall from the father, and the father shall forsake his sonne; and the mother in law shall hate the daughter in law, and the daughter in law shall be against her mother in law. A strange kinde of opposition,
Says he, I come to turn, and to estrange, and alienate, and altar the minds of men, the son shall fallen from the father, and the father shall forsake his son; and the mother in law shall hate the daughter in law, and the daughter in law shall be against her mother in law. A strange kind of opposition,
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and the reason of it is this, because as wee see in wars, those that are called civill, that are kindled in the bowels of the Common-wealth, there is no hatred like unto that.
and the reason of it is this, Because as we see in wars, those that Are called civil, that Are kindled in the bowels of the Commonwealth, there is no hatred like unto that.
whereas in forraigne warres there is some mercy, there is some kind of moderation; there may be some truce or reconciliation; but civill war is full of bloud, full of revenge; there is no mean to stop that great streame of hatred that runnes there.
whereas in foreign wars there is Some mercy, there is Some kind of moderation; there may be Some truce or reconciliation; but civil war is full of blood, full of revenge; there is no mean to stop that great stream of hatred that runs there.
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So it is in religion, when men fall out, when there is civill war among themselves, that the houshold of God war one against another, there is no hatred to that.
So it is in Religion, when men fallen out, when there is civil war among themselves, that the household of God war one against Another, there is no hatred to that.
those that have the same Covenant, those that look for the same Messias, those that have the promises of grace, & the better promises of the life to come, these are they that are our adversaries. This is the strange strait and pressure that the Apostle was brought unto, that he was not to fight with beasts at Ephesus after the manner of men;
those that have the same Covenant, those that look for the same Messias, those that have the promises of grace, & the better promises of the life to come, these Are they that Are our Adversaries. This is the strange strait and pressure that the Apostle was brought unto, that he was not to fight with beasts At Ephesus After the manner of men;
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but he waged war with them that were of one house, them that had claimed the house of a long time, almost for the space of 2000. years, them that God called his peculiar people:
but he waged war with them that were of one house, them that had claimed the house of a long time, almost for the Molle of 2000. Years, them that God called his peculiar people:
These things therefore should teach us to call unto the Lord God, that we may be the same men, of one mind, as we are of one house; that as he hath given his Word to be a common direction to all,
These things Therefore should teach us to call unto the Lord God, that we may be the same men, of one mind, as we Are of one house; that as he hath given his Word to be a Common direction to all,
so it may be the common guide, that it may be the sweet mistris unto us, to conduct us in the way of life, to please us all, that we may be alike enamoured on it,
so it may be the Common guide, that it may be the sweet mistress unto us, to conduct us in the Way of life, to please us all, that we may be alike enamoured on it,
if we fall out about that, there will be more war about it, than that of Troy for Hellene, (as Austin saith, ) The Truth of Christ hath far greater beautie, and is far more worth, and deserves far more to be fought for then Hellene of Greece did.
if we fallen out about that, there will be more war about it, than that of Troy for Hellene, (as Austin Says,) The Truth of christ hath Far greater beauty, and is Far more worth, and deserves Far more to be fought for then Hellene of Greece did.
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for then there is an evidence, and open sign, and overture of destruction, there being as it were all the banners of nature displayed to destroy it selfe.
for then there is an evidence, and open Signen, and overture of destruction, there being as it were all the banners of nature displayed to destroy it self.
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So in the Church of Almighty God, when learned men set thēselves against learned men, and one great wit against another, and every man seeks the destruction of his fellow,
So in the Church of Almighty God, when learned men Set themselves against learned men, and one great wit against Another, and every man seeks the destruction of his fellow,
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So if men would be content to spend their wits, to spend their time, and their arguments against the common adversaries, against the heretiques, against the Pelagians, against the Marcionites, and those that have been outed from the Church in former times, the common adversaries of the faith, this were a sweet and gracious kind of combat,
So if men would be content to spend their wits, to spend their time, and their Arguments against the Common Adversaries, against the Heretics, against the Pelagians, against the Marcionites, and those that have been outed from the Church in former times, the Common Adversaries of the faith, this were a sweet and gracious kind of combat,
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yet it will not be, but still there will be a heart burning, and breaking out, and some men will be catching, and wresting other mens works and writings, that a man shall be driven to an extacie, and almost to desperation in knowing the truth. There are many adversaries.
yet it will not be, but still there will be a heart burning, and breaking out, and Some men will be catching, and wresting other men's works and writings, that a man shall be driven to an ecstasy, and almost to desperation in knowing the truth. There Are many Adversaries.
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except they can contradict the common rules of religion. He that preacheth no other thing than was taught by the Fathers, he is accounted a silly fellow: he that goes the ordinary tract, and high way, and hath not some fetches and revolts of his owne;
except they can contradict the Common rules of Religion. He that Preacheth no other thing than was taught by the Father's, he is accounted a silly fellow: he that Goes the ordinary tract, and high Way, and hath not Some Fetches and revolts of his own;
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Therefore wee ought to be wise concerning these kinds of mountebanks, to understand where they be, to search them that wee be not deceived by them ▪ for assuredly if any thing take away the light of the Gospel, and remove the lanterne, it will bee this.
Therefore we ought to be wise Concerning these Kinds of mountebanks, to understand where they be, to search them that we be not deceived by them ▪ for assuredly if any thing take away the Light of the Gospel, and remove the lantern, it will be this.
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The itching eares, and uncessant desires that men have to broach novelties, to bring new things into the Church of God, these be adversaries as well as the Iewes, that would suffer no new thing to come in.
The itching ears, and uncessant Desires that men have to broach novelties, to bring new things into the Church of God, these be Adversaries as well as the Iewes, that would suffer no new thing to come in.
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Abel died in the same faith, and Noah, and Abraham, Isaac, and Iacob, and all the Patriarchs in former time, they died in the same profession of Christ, in the same maner as the Apostle preached,
Abel died in the same faith, and Noah, and Abraham, Isaac, and Iacob, and all the Patriarchs in former time, they died in the same profession of christ, in the same manner as the Apostle preached,
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therefore they opposed it as a novelty, as a new and quaint device, obscuring thereby the glorious antiquity of the Gospel, by which it is more strong then by any argument in the world:
Therefore they opposed it as a novelty, as a new and quaint device, obscuring thereby the glorious antiquity of the Gospel, by which it is more strong then by any argument in the world:
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The last thing to bee considered in the words, is this, that hee saith, There be many adversaries, hee doth not call them by the name of enemies directly, such enemies as were to bee despaired of,
The last thing to be considered in the words, is this, that he Says, There be many Adversaries, he does not call them by the name of enemies directly, such enemies as were to be despaired of,
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when hee speakes of them that were to be excommunicated, because they had given themselves over to all uncleane, and vile examples, saith hee, Doe not keep company with such a one,
when he speaks of them that were to be excommunicated, Because they had given themselves over to all unclean, and vile Examples, Says he, Do not keep company with such a one,
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how be it, doe not hate him, doe not repute him as an enemy, but instruct him as a brother. Whence the Apostle makes this wonderfull mitigation, belonging to the sweetnesse of Gods Spirit; still in reproving mens faults, to have a love still to their persons; although wee detest their sinnes,
how be it, do not hate him, do not repute him as an enemy, but instruct him as a brother. Whence the Apostle makes this wonderful mitigation, belonging to the sweetness of God's Spirit; still in reproving men's Faults, to have a love still to their Persons; although we detest their Sins,
though wee are not to grace them with our company, being persons excommunicate; yet wee are to instruct them, to doe the best we can to save their soules;
though we Are not to grace them with our company, being Persons excommunicate; yet we Are to instruct them, to do the best we can to save their Souls;
they come as a mighty Army of men, they come as the Philistins against Samson, yet hee doth acknowledge them to be such as were not directly enemies, no desperate men,
they come as a mighty Army of men, they come as the philistines against samson, yet he does acknowledge them to be such as were not directly enemies, no desperate men,
This moderation of the Spirit, should keepe us within our compasse, wee should not judge peremptorily of any that seeme adversaries to the faith, till wee have sought by all meanes to reclaime them,
This moderation of the Spirit, should keep us within our compass, we should not judge peremptorily of any that seem Adversaries to the faith, till we have sought by all means to reclaim them,
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they pray against Protestants, and against Turks, and against all that are not of their religion, and with bell, booke, and candle they excommunicate them,
they pray against Protestants, and against Turks, and against all that Are not of their Religion, and with bell, book, and candle they excommunicate them,
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This appeares by many examples in the Scripture: Saul was a ravening Wolfe against the flocke of Christ, hee came afterward to be a gracious Pastor, and feeder of the flock of Christ; Manasses caused the streets of Ierusalem to runne with blood, afterward he came in,
This appears by many Examples in the Scripture: Saul was a ravening Wolf against the flock of christ, he Come afterwards to be a gracious Pastor, and feeder of the flock of christ; Manasses caused the streets of Ierusalem to run with blood, afterwards he Come in,
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and was a true convert to God. These things are commonly knowne unto us; for if sinners had beene desperate, wee had never beene saved, being all sinners.
and was a true convert to God. These things Are commonly known unto us; for if Sinners had been desperate, we had never been saved, being all Sinners.
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We know by experience of our selves that there is no man desperate, because the grace of God hath abounded to us, wee know that the hand of God is not shortned, but the same grace that enlightned us, it will enlighten them in due time,
We know by experience of our selves that there is no man desperate, Because the grace of God hath abounded to us, we know that the hand of God is not shortened, but the same grace that enlightened us, it will enlighten them in due time,
Therefore in the middest of all hostile opinion, we should still maintaine peace, and a good hope of those that are our very adversaries; God may call them,
Therefore in the midst of all hostile opinion, we should still maintain peace, and a good hope of those that Are our very Adversaries; God may call them,
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he can bring water out of the flint stone, and can make the wildernesse a standing well. There is nothing impossible to the Lord: the mighty Cedars of Lebanon are at his command,
he can bring water out of the flint stone, and can make the Wilderness a standing well. There is nothing impossible to the Lord: the mighty Cedars of Lebanon Are At his command,
so the branches that are lopped off, that a man would think could never receive juice or nourishment againe, the arme of the Lord is able to plant them.
so the branches that Are lopped off, that a man would think could never receive juice or nourishment again, the arm of the Lord is able to plant them.
The summe of all is this, A Christian must know that he hath to buckle in the world with adversaries; he must not dreame of peace, he must not promise quietnesse to himselfe;
The sum of all is this, A Christian must know that he hath to buckle in the world with Adversaries; he must not dream of peace, he must not promise quietness to himself;
but where he doth best, there he must looke for most opposition; hee must looke for the devill in the middest of his auditory, in the middest of the Church, where prayer and preaching is.
but where he does best, there he must look for most opposition; he must look for the Devil in the midst of his auditory, in the midst of the Church, where prayer and preaching is.
onely let us desire God to turne them to good, as all things work to the best to those that love and fear the Lord: which the Lord grant unto us for Iesus Christ his sake. To whom, &c. FINIS.
only let us desire God to turn them to good, as all things work to the best to those that love and Fear the Lord: which the Lord grant unto us for Iesus christ his sake. To whom, etc. FINIS.
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