The still-borne nativitie, or, A copy of an incarnation sermon that should have been delivered at St. Margarets-Westminster, on Saturday, December the five and twenty, 1647, in the afternoone, by N.B., but prevented by the committee for plunder'd ministers, who sent and seized the preacher, carried him from the vestry of the said church, and committed him to the fleet, for his undertaking to preach without the license of Parliament ...
To have been delivered at St. Margaret's Church in Westminster on Saturday December the five and twenty 1647: Being Christmas day. Text. Iohn 1. 14. And the Word was made Flesh, and dwelt amongst us.
To have been Delivered At Saint Margaret's Church in Westminster on Saturday December the five and twenty 1647: Being Christmas day. Text. John 1. 14. And the Word was made Flesh, and dwelled among us.
Thirdly the face of an Oxe to Saint Luke, Because he begins his Gospel with Zacharias Preisthood and Sacrifice. Lastly the face (to our present Evangelist Saint Iohn) of an Eagle: For he in the beginning of his Gospel acts perfectly both the parts of an Eagle which we read of, Iob 39 27: and 30. First like an Eagle mounting up on high to speake of the Divinity of Christ to such an hight, that the sublimest of the Heathen Philosephers stand at a Gaze admiring the mounty. And this he doth from the first to the sixt verse.
Thirdly the face of an Ox to Saint Luke, Because he begins his Gospel with Zacharias Priesthood and Sacrifice. Lastly the face (to our present Evangelist Saint John) of an Eagl: For he in the beginning of his Gospel acts perfectly both the parts of an Eagl which we read of, Job 39 27: and 30. First like an Eagl mounting up on high to speak of the Divinity of christ to such an hight, that the Sublimest of the Heathen Philosophers stand At a Gaze admiring the mounty. And this he does from the First to the sixt verse.
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and most worthy-to-be-considered parts of Christ's whole History: So that we want understanding, the text wants nothing to be accounted a compleat Gospel.
and most worthy-to-be-considered parts of Christ's Whole History: So that we want understanding, the text Wants nothing to be accounted a complete Gospel.
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And these three last parts, may be understood in the latter part of my text [ and dwelt amongst us ] if the originall word (which is no more) but (he Tented or Tabernacled among us be duly knowne. But to go on:
And these three last parts, may be understood in the latter part of my text [ and dwelled among us ] if the original word (which is no more) but (he Tented or Tabernacled among us be duly known. But to go on:
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First in Carne in the Flesh. Secondly in Spirity in the Spirit. Thirdly in judicio in the last judgment. The first is a coming Ad homines: Iohn 1, 11. Vnto men.
First in Carnem in the Flesh. Secondly in Spirity in the Spirit. Thirdly in Judicio in the last judgement. The First is a coming Ad homines: John 1, 11. Unto men.
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And then the Gest's of his Progresse are 1 Bethlem, 2 Egypt, 3 Nazereth, 4 Ierusalem. Secondly Naturall by way of augmentation growing 1 For mind in wisdome. 2 For body in Statute. 3 For successe, in favour both with God and man.
And then the Gest's of his Progress Are 1 Bethlehem, 2 Egypt, 3 Nazareth, 4 Ierusalem. Secondly Natural by Way of augmentation growing 1 For mind in Wisdom. 2 For body in Statute. 3 For success, in favour both with God and man.
First with Men, in his Conversation. Secondly with Satan in his Temptation. Thirdly with mens Sinnes, in his Preaching. Fourthly with mens Sicknesses and Infitmities, in his miracles.
First with Men, in his Conversation. Secondly with Satan in his Temptation. Thirdly with men's Sinnes, in his Preaching. Fourthly with men's Sicknesses and Infitmities, in his Miracles.
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His Egresse ongoing out of the World containes (besides those memorable passages about his Passion, Resurrection, and Ascention ) al those Testamentary provisions by him made against his departure for succeeding generations ▪ Whether Commissions for his Ministers, Legacies for his freinds, or Seales (which wee call Sacraments) for Prooving and confirming of his will. These are the heades, of the History of the Gospel.
His Egress ongoing out of the World contains (beside those memorable passages about his Passion, Resurrection, and Ascension) all those Testamentary provisions by him made against his departure for succeeding generations ▪ Whither Commissions for his Ministers, Legacies for his Friends, or Seals (which we call Sacraments) for Proving and confirming of his will. These Are the Heads, of the History of the Gospel.
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And now, Beloved (were it suteable to the consideration of the season or of my stay here) I could without any great Travell fixing one foot of the Compass in the center of this text:
And now, beloved (were it suitable to the consideration of the season or of my stay Here) I could without any great Travel fixing one foot of the Compass in the centre of this text:
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Who being in this Earth a stranger, and a stragler, without either freind, or acquaintance, in the midst of enemies, dangers, and mischeifes, many snares, no sure footing.
Who being in this Earth a stranger, and a straggler, without either friend, or acquaintance, in the midst of enemies, dangers, and mischiefs, many snares, no sure footing.
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Sin procuring, Satan bringing great woe & wrath to the inhabitants of earth and of the Sea. Such is the mercy of God, toward so great his blessing upon Man (at whose hands yet mankind had merited no such kindnesse, but rather curses. ) that whether, he be to be borne, or to grow, or to go in, or to deale, or to encounter with, or to dye out of the world:
since procuring, Satan bringing great woe & wrath to the inhabitants of earth and of the Sea. Such is the mercy of God, towards so great his blessing upon Man (At whose hands yet mankind had merited no such kindness, but rather curses.) that whither, he be to be born, or to grow, or to go in, or to deal, or to encounter with, or to die out of the world:
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He hath given his own son to be, Duxque comesque viae et vitae a guid and companion to him of life and way. And (what ever other men doe thinke of it) when I consider.
He hath given his own son to be, Duxque comesque Viae et vitae a guide and Companion to him of life and Way. And (what ever other men do think of it) when I Consider.
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O Lord my God since in these states thou hast (so far as only nature goes) fashioned us alike ▪ let these lineaments and parts in me which sinne hath drawne,
Oh Lord my God since in these states thou hast (so Far as only nature Goes) fashioned us alike ▪ let these lineaments and parts in me which sin hath drawn,
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And so without hopes of further commerce with them (as to discourse) in this place, I dismisse the latter part of my text & with it the 3. last generall branches of the Gospel History of the life of Christ, betaking my selfe to the former part both of the Division,
And so without hope's of further commerce with them (as to discourse) in this place, I dismiss the latter part of my text & with it the 3. last general branches of the Gospel History of the life of christ, betaking my self to the former part both of the Division,
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How Christ is called the word? If we should shew, it would engage us upon a discourse of that other Mistery of the Trinity unto a length prejudiciall to our present businesse:
How christ is called the word? If we should show, it would engage us upon a discourse of that other Mystery of the Trinity unto a length prejudicial to our present business:
There are in the person of Christ three unions and ale-immediate, first the union of the Deity to the soul: Secondly the union of the Deity to the body; And Thirdly the Union of body & soul together:
There Are in the person of christ three unions and ale-immediate, First the Union of the Deity to the soul: Secondly the Union of the Deity to the body; And Thirdly the union of body & soul together:
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the two first werenot of nature, nor of merit, but wholly supernaturall: And so not subject to separation by force of any natur, al action or passion But the third being natural, did leave a place for suffering and separation: So that when Christ suffered death, the Deity forsook neither soule nor body, only the body was forsaken by the soule.
the two First werenot of nature, nor of merit, but wholly supernatural: And so not Subject to separation by force of any Nature, all actium or passion But the third being natural, did leave a place for suffering and separation: So that when christ suffered death, the Deity forsook neither soul nor body, only the body was forsaken by the soul.
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The plurality of which substances and Vnions notwithstanding, Christ must be considered but as one, that is in person ▪ Which word that you may understand aright:
The plurality of which substances and Unions notwithstanding, christ must be considered but as one, that is in person ▪ Which word that you may understand aright:
And is nothing else in Logick but what a Noune Substantive proper of the singular Number is in Grammer (that is) one particular compleate subsistence, which Logicians call an Individuum, but with this differenc.
And is nothing Else in Logic but what a Noun Substantive proper of the singular Number is in Grammar (that is) one particular complete subsistence, which Logicians call an Individuum, but with this difference.
for the soule and the body of men, are of two different natures, as well as fountaines or beginnings) But in person: wherein though there may be aliud et aliud, one and another thing, yet there cannot be alius and alius, one and another person: And so much for the meaning of the word person.
for the soul and the body of men, Are of two different nature's, as well as fountains or beginnings) But in person: wherein though there may be Aliud et Aliud, one and Another thing, yet there cannot be alius and alius, one and Another person: And so much for the meaning of the word person.
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For the cleare avoiding of old and dangerous heresies, and errours which have risen about this Article of our Faith, we conceive it not unnecessary to deale warily with those terms and words which we borrow from the Latines in expressing our mind in this matter, such as are Vnion Assumption, &c. As in this nice and narrow sence.
For the clear avoiding of old and dangerous heresies, and errors which have risen about this Article of our Faith, we conceive it not unnecessary to deal warily with those terms and words which we borrow from the Latins in expressing our mind in this matter, such as Are union Assump, etc. As in this Nicaenae and narrow sense.
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To Assume and to Vnite do equally belong to the same Agents: But to be Vnited and to be Assumed cannot be praedicated equally by the same Subjects: Concerning the former, it will appeare plainely by and by.
To Assume and to Unite do equally belong to the same Agents: But to be United and to be Assumed cannot be predicated equally by the same Subject's: Concerning the former, it will appear plainly by and by.
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But to say (as on the one side truely Man was assumed to, and by God: so on the other) God was assumed to or by Man were erroneous in it selfe and dangerous in the consequents.
But to say (as on the one side truly Man was assumed to, and by God: so on the other) God was assumed to or by Man were erroneous in it self and dangerous in the consequents.
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but suffering, we dare not impute, least with it we make him also changeable: Now to be Vnited here, is only a terme of Relation, but to be Assumed is alway a terme of Passion.
but suffering, we Dare not impute, lest with it we make him also changeable: Now to be United Here, is only a term of Relation, but to be Assumed is always a term of Passion.
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To assume and to be assumed are words expressing, doing, and suffering and in the present matter divide unto us God and man; God the Agent, whose part therefore is to Assume. Man the Patient or sufferer, whose it is therefore to be Assumed. To Assume as it is a compounded word,
To assume and to be assumed Are words expressing, doing, and suffering and in the present matter divide unto us God and man; God the Agent, whose part Therefore is to Assume. Man the Patient or sufferer, whose it is Therefore to be Assumed. To Assume as it is a compounded word,
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so it doth signifie a double action, the first is taking: the second is application, taking to, The first is caled principium: the second is called terminus assumptionis. The first belongeth to all the three persons in the Trinity.
so it does signify a double actium, the First is taking: the second is application, taking to, The First is called principium: the second is called terminus assumptionis. The First belongeth to all the three Persons in the Trinity.
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So the Son did take [ not the nature of Angels (saith the same Apostle) but the seed of Abraham, so likewise the Holy Ghost did (whose it was, to sanctifie the nature assumed and by whom also we believe it was conceived) take our nature in the first act.
So the Son did take [ not the nature of Angels (Says the same Apostle) but the seed of Abraham, so likewise the Holy Ghost did (whose it was, to sanctify the nature assumed and by whom also we believe it was conceived) take our nature in the First act.
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In the thing assumed it is worth our consideration: 1. Negatively to observe that when God took our nature he separated it from sinne and personality; he took not our sin for that was contrary to his nature: He took not any person of man at all,
In the thing assumed it is worth our consideration: 1. Negatively to observe that when God took our nature he separated it from sin and personality; he took not our sin for that was contrary to his nature: He took not any person of man At all,
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So it owes its personal existence to the second person in the Trinity, (having none of its owne) to which it was united. 2. Positively learn what we meane by our nature, for Nature in Scripture is sometimes put for the corruption of our nature as Ephes. 2. 3. but so Christ tooke not our nature unlesse it were by way of imputation: For this is the Nature which by the Schooles is alwayes opposed to Grace. Sometime in Scripture it is taken for some part of nature,
So it owes its personal existence to the second person in the Trinity, (having none of its own) to which it was united. 2. Positively Learn what we mean by our nature, for Nature in Scripture is sometime put for the corruption of our nature as Ephesians 2. 3. but so christ took not our nature unless it were by Way of imputation: For this is the Nature which by the Schools is always opposed to Grace. Sometime in Scripture it is taken for Some part of nature,
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as also whatever flowes from the Principles of nature, as Growth from Vegetation, Eatting, Drinking, &c from Sence, Discourse, and speech from reason, not refusing the very infirmities of nature,
as also whatever flows from the Principles of nature, as Growth from Vegetation, Eating, Drinking, etc. from Sense, Discourse, and speech from reason, not refusing the very infirmities of nature,
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in the will the contradiction of the naturall and Physicall part (though with subjection too) to the moral and deliberative in the understanding Negative Ignorance. And in the Body Hunger and Thirst, Wearines and Weeping, Sense of Pain and mortality. Ine breif by nature we meane whatsoever is generall to and in all men,
in the will the contradiction of the natural and Physical part (though with subjection too) to the moral and deliberative in the understanding Negative Ignorance. And in the Body Hunger and Thirst, Weariness and Weeping, Sense of Pain and mortality. Ine brief by nature we mean whatsoever is general to and in all men,
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so that it be not Grace or sinne. For nature is that which grace nor Sinne nor gives nor takes away, but is only perfited and Sanctified not added by Grace;
so that it be not Grace or sin. For nature is that which grace nor Sin nor gives nor Takes away, but is only perfited and Sanctified not added by Grace;
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Grace only cannot be abused, Sinne only cannot be wel employed: Nature only may be the weapon of unrighteousnesse to sinne, Or the instrument of righteousnes to obedience: By which descriptions of nature, it will be no hard mater for an ordinary understanding to find out what in man was united and assumed to the Deity of Christ, in the work and mystery of the Incarnation.
Grace only cannot be abused, Sin only cannot be well employed: Nature only may be the weapon of unrighteousness to sin, Or the Instrument of righteousness to Obedience: By which descriptions of nature, it will be no hard mater for an ordinary understanding to find out what in man was united and assumed to the Deity of christ, in the work and mystery of the Incarnation.
And now when a man considers the severall immediate unions in Christ: and finds the supernaturall Vnions of the Deitie inseparable, even where soule and body parts.
And now when a man considers the several immediate unions in christ: and finds the supernatural Unions of the Deity inseparable, even where soul and body parts.
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For look we after Damon and Pythias, Nisus and Eurialus, Theseus and Perithous, Scipio and Laelius, Ionathan and David, Ruth and Naomi, (the only pair of Woman-freinds I never read or heard of) And we shall find these come short of the love betweene every man's soule and body!
For look we After Damon and Pythias, Nisus and Eurialus, Theseus and Perithous, Scipio and Laelius, Ionathan and David, Ruth and Naomi, (the only pair of Woman-freinds I never read or herd of) And we shall find these come short of the love between every Man's soul and body!
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all which were the body away the soule might be freed from, as having no back to be cloathed, no belly to be filled, no posterity to be provided for, no cheekes to blush, no nor any subjection to corporall strokes,
all which were the body away the soul might be freed from, as having no back to be clothed, no belly to be filled, no posterity to be provided for, no cheeks to blush, no nor any subjection to corporal Strokes,
and should have most joy of the body that unnaturaly sinkes from me, Leaving me (indeed) to enjoy (but alone) the glorified Mansion of the Saints: wherein is the glorious body of my Lord, and my God, a most blessed and beatificall object.
and should have most joy of the body that unnaturally sinks from me, Leaving me (indeed) to enjoy (but alone) the glorified Mansion of the Saints: wherein is the glorious body of my Lord, and my God, a most blessed and beatifical Object.
On the other side the body though slower, yet fals in heavier in the charg, and [ like the Moon in the Hebrew Apologue against the Sun that would be divorc'd ] recriminates thus.
On the other side the body though slower, yet falls in Heavier in the charge, and [ like the Moon in the Hebrew Apologue against the Sun that would be divorced ] recriminates thus.
were it not for the soules Vanity, nothing more thrifty then the belly, nor more hardy then back, the posterity nothing, glory or sham too late, stroks unfelt, temptations unaccepted, sinne unperfited.
were it not for the Souls Vanity, nothing more thrifty then the belly, nor more hardy then back, the posterity nothing, glory or sham too late, Strokes unfelt, temptations unaccepted, sin unperfited.
If I have done evill it was caeca obedientia [ and were she a Papist she by her own doctrin ought to suffer alone ] she goes but before for a few more stripes which her knowledge demerits:
If I have done evil it was caeca obedientia [ and were she a Papist she by her own Doctrine ought to suffer alone ] she Goes but before for a few more stripes which her knowledge demerits:
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I my ignorance notwithstanding shall be forced after to the encrease of her torment as well as mine? if I have done well she anticipates my reward and Crowne and glory, leaving me [ unwilling to part with her ] a loathing to my freinds, a companion to the Wormes: and brother to corruption;
I my ignorance notwithstanding shall be forced After to the increase of her torment as well as mine? if I have done well she anticipates my reward and Crown and glory, leaving me [ unwilling to part with her ] a loathing to my Friends, a Companion to the Worms: and brother to corruption;
to keepe me from stinking and putrefaction, And here is the regreet of the two dearest freinds nature ever knew Now observe how much kinder and constanter Christ is to both, then either to other:
to keep me from stinking and putrefaction, And Here is the regreet of the two dearest Friends nature ever knew Now observe how much kinder and Constanter christ is to both, then either to other:
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Like a soule, to the Body informing and conserning both: Like a body to the Soule serving both And al this in an ineffable and glorious way for the advancing of both:
Like a soul, to the Body informing and Concerning both: Like a body to the Soul serving both And all this in an ineffable and glorious Way for the advancing of both:
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and brightning it with his owne glory, Clothes it with Majesty Nay more, But I had need learue St. Pauls NONLATINALPHABET unut terable words to expresse the happines of it there.
and brightening it with his own glory, Clothes it with Majesty Nay more, But I had need learue Saint Paul's unut terable words to express the happiness of it there.
For the things which eye hath not seen to supply the want of sight, nor eares heard to make up the losse of bodily teares &c. are there ready to entertaine it:
For the things which eye hath not seen to supply the want of sighed, nor ears herd to make up the loss of bodily tears etc. Are there ready to entertain it:
On th'other side the Body, whose estate seems to be most deplored when freinds avoid the sight of it, the soule in whose service it is either worn out or wounded to death forsaking it, hath notwithstanding the everlasting armes underneath it: treasuring it up for one of his jewels in whose sight the death of the Saints is precious:
On The other side the Body, whose estate seems to be most deplored when Friends avoid the sighed of it, the soul in whose service it is either worn out or wounded to death forsaking it, hath notwithstanding the everlasting arms underneath it: treasuring it up for one of his Jewels in whose sighed the death of the Saints is precious:
and then grind it againe to dust) preserve each atom, and by a most inscrutable providence, keep every more of that dust, to the glorious resurrection. And this although not comparable in it selfe to the glory of the soule,
and then grind it again to dust) preserve each atom, and by a most inscrutable providence, keep every more of that dust, to the glorious resurrection. And this although not comparable in it self to the glory of the soul,
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Yet learne to know a truer freind, then my flesh, Let thy care be to gain and keep Christ, thy study to please him, thy labour to serve him, thy joy to know him, thy greife to offend him, thy suffering for him, rather,
Yet Learn to know a truer friend, then my Flesh, Let thy care be to gain and keep christ, thy study to please him, thy labour to serve him, thy joy to know him, thy grief to offend him, thy suffering for him, rather,
yea more then ever it hath been for this body of mine, who will stay longer by thee, prove kinder to thee then e're that hath been or is like to be! And O My flesh!
yea more then ever it hath been for this body of mine, who will stay longer by thee, prove kinder to thee then ever that hath been or is like to be! And Oh My Flesh!
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though I would not have thee unreasonable, yet begin to be sensible of a truer Guide, a constanter keeper, and a blesseder governour then ever my owne soule hath or will be to thee:
though I would not have thee unreasonable, yet begin to be sensible of a truer Guide, a Constanter keeper, and a blesseder governor then ever my own soul hath or will be to thee:
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Let thy hands be working the thing that is good, Let thine eyes be lifted up to the place where Christs honor dwells! And let this be thy Covenant with them! and make thy tongue to tell of his praise and speake good of his name that will restore all these (left to corruption by the soul) to become vessels of glory in the resurection of the just, And in the meane time keepeth them that that not a haire of thy head shal be lost, And O thou very God of peace who when thou beginnest to take into favour lovest with an everlasting love (for such is thy Covenant) into protection never leavest nor forsakest (such is thy unchangeable nature) so take my soule into favour, my flesh into tuition, that both being sanctified throughout.
Let thy hands be working the thing that is good, Let thine eyes be lifted up to the place where Christ honour dwells! And let this be thy Covenant with them! and make thy tongue to tell of his praise and speak good of his name that will restore all these (left to corruption by the soul) to become vessels of glory in the resurrection of the just, And in the mean time Keepeth them that that not a hair of thy head shall be lost, And O thou very God of peace who when thou beginnest to take into favour Lovest with an everlasting love (for such is thy Covenant) into protection never Leavest nor forsakest (such is thy unchangeable nature) so take my soul into favour, my Flesh into tuition, that both being sanctified throughout.
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Secondly when I contemplate the unity of Christ's person & therein consider, how near Man is brought to God, I am enforced to acknowledge all promised Vnions of God to man possible; all commanded Vnions of man againe to God reasonable. The promised Vnions of God to Man are. 1. Pastorall, He our shepheard we his Flock. 2. Oeconomicall, he our Master, wee his servants. 3. Consanguineal, He our Father we his Sonnes and Daughters. 4. Conjugall he our Husband we his Spouse here, his hride in the resurrection, his Wife for ever: and the like. In the first:
Secondly when I contemplate the unity of Christ's person & therein Consider, how near Man is brought to God, I am Enforced to acknowledge all promised Unions of God to man possible; all commanded Unions of man again to God reasonable. The promised Unions of God to Man Are. 1. Pastoral, He our shepherd we his Flock. 2. Economical, he our Master, we his Servants. 3. Consanguineal, He our Father we his Sons and Daughters. 4. Conjugal he our Husband we his Spouse Here, his hride in the resurrection, his Wife for ever: and the like. In the First:
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2 Of Will for election that we (as he doth) desire truth in the inward parts, and this is to chuse the better part. 3. Of Affection, that we (as he doth ] hate the evill and love the good:
2 Of Will for election that we (as he does) desire truth in the inward parts, and this is to choose the better part. 3. Of Affection, that we (as he does ] hate the evil and love the good:
not only in number, as opposed to multitude, but even in nature, as an undivided being ▪ the desire of which last Vnity is the cause of sorrow in the sense of division.
not only in number, as opposed to multitude, but even in nature, as an undivided being ▪ the desire of which last Unity is the cause of sorrow in the sense of division.
Thy sinfull (and therefore wofull) experience hath taught thee to feele thy selfe involved in the curse of Simeon and Levi, to be divided and scattered:
Thy sinful (and Therefore woeful) experience hath taught thee to feel thy self involved in the curse of Simeon and Levi, to be divided and scattered:
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But this Mystery is that which teaches thee by the Gospell to expect Vnitie as a gift, to desire it as a benefit, On therefore my soule, take with thee, words, and say!
But this Mystery is that which Teaches thee by the Gospel to expect Unity as a gift, to desire it as a benefit, On Therefore my soul, take with thee, words, and say!
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O seek ( according to thy promise ) that which was lost, and bring againe that which was driven away, bind up that which was broken, strengthen that which was sick, feed me upon a good Pasture,
O seek (according to thy promise) that which was lost, and bring again that which was driven away, bind up that which was broken, strengthen that which was sick, feed me upon a good Pasture,
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and so makest thy service to be perfect freedome, I want a service, do thou entertaine me, I am weary of my Old Master do thou redeeme me, I yeild to thy Yoke, accept thy condition, embrace thy Covenant;
and so Makest thy service to be perfect freedom, I want a service, do thou entertain me, I am weary of my Old Master do thou Redeem me, I yield to thy Yoke, accept thy condition, embrace thy Covenant;
thy Holy Spirit and my owne Conscience the Inward, thy holy Angels and the World the Eye-witnesses of my fidelity. Thy secrets I will keep, Thy commands I will religiously obey.
thy Holy Spirit and my own Conscience the Inward, thy holy Angels and the World the Eyewitnesses of my Fidis. Thy secrets I will keep, Thy commands I will religiously obey.
Thou wilt be a Father to the Fatherlesse, but a Bastard shall not enter into thy Congregation to the tenth Generation, O my God, my soules substance is true borne, as in thy Creation:
Thou wilt be a Father to the Fatherless, but a Bastard shall not enter into thy Congregation to the tenth Generation, Oh my God, my Souls substance is true born, as in thy Creation:
but the bastard hath his BEND SINISTER or BORDER GOBANY an Indeleble character or brand of Infamy, which though amongst men it be an evill that knowes no remedy,
but the bastard hath his BEND SINISTER or BORDER GOBANY an Indelible character or brand of Infamy, which though among men it be an evil that knows no remedy,
yet with thee ( O Lord with whom all things are possible) easie to be cured. Thou hast a fountaine of bloud to regenerate to a new man the infamous soule of siufull mankind.
yet with thee (Oh Lord with whom all things Are possible) easy to be cured. Thou hast a fountain of blood to regenerate to a new man the infamous soul of siufull mankind.
By waking thy sonne to be progenitor genitrixq ▪ to my soule in the wombe of Baptisme to repentance, take away the sinne of my birth & conception, that the Spirit of adoption may enable me with confidence to say Abba Father.
By waking thy son to be progenitor genitrixq ▪ to my soul in the womb of Baptism to Repentance, take away the sin of my birth & conception, that the Spirit of adoption may enable me with confidence to say Abba Father.
And yet O my God if in al these relations (pardon me my Father, if in these too far allusions my pen may seem irreverent, my heart desires to honour thee) I measure thee by the line of a man.
And yet Oh my God if in all these relations (pardon me my Father, if in these too Far allusions my pen may seem irreverent, my heart Desires to honour thee) I measure thee by the line of a man.
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How then O Lord shall I allure thee, how shall I woo thee, for my sinfull soule is like Thamar either a sad neglected Widdow, or which is worse a prostituted Strumpet, Once this is certain:
How then Oh Lord shall I allure thee, how shall I woo thee, for my sinful soul is like Tamar either a sad neglected Widow, or which is Worse a prostituted Strumpet, Once this is certain:
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Yet in thy Church the miracle of Grace, for it is as easie with thee to purifie a spirituall Harlot to virginitie as to preserve a fleshly mother in virginitie.
Yet in thy Church the miracle of Grace, for it is as easy with thee to purify a spiritual Harlot to virginity as to preserve a fleshly mother in virginity.
Thus having breifely described and largly applyed the Nature of this Union and the Natures united. I passe to speake of the Reason of the Incarnation with the bare mention whereof I shal conclude.
Thus having briefly described and largely applied the Nature of this union and the Nature's united. I pass to speak of the Reason of the Incarnation with the bore mention whereof I shall conclude.
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Lastly some that concerne the enemies of God, and Man, Sin and Sathan. Of the reasons that concerne God, these two are anciently given by the Fathers.
Lastly Some that concern the enemies of God, and Man, since and Sathan. Of the Reasons that concern God, these two Are anciently given by the Father's.
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Which no where so clearely shine as in the great worke of the incarnation. As may appeare by a Particular consideration of the even now named artributes.
Which no where so clearly shine as in the great work of the incarnation. As may appear by a Particular consideration of the even now nam Attributes.
Where can we find a paralell to the goodnesse of the Incarnation. Wherein that God who even humbles himselfe when he daines to behold things done, not in Earth only,
Where can we find a parallel to the Goodness of the Incarnation. Wherein that God who even humbles himself when he deigns to behold things done, not in Earth only,
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nor so only, but to a sinfull nature, to an enemy; the Son of his love, to the Children of wrath: so that as the Angel speaking of Christ his goodnes in the first sence calls him, NONLATINALPHABET.
nor so only, but to a sinful nature, to an enemy; the Son of his love, to the Children of wrath: so that as the Angel speaking of christ his Goodness in the First sense calls him,.
That Holy, so may we in the latter cal him NONLATINALPHABET, That Kind, That loving, That mercifull thing, who hath so highly honoured, and not despised the weaknesse of his owne workmanship.
That Holy, so may we in the latter call him, That Kind, That loving, That merciful thing, who hath so highly honoured, and not despised the weakness of his own workmanship.
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And indeed the very Incarnation it selfe did reveale the wisdome of God in the contrivance of mans salvation so gloriously, that if not only confounded the Divells, and befooled the subtill Serpent, (as wee shall see anon) but even posed the good Angells themselves.
And indeed the very Incarnation it self did reveal the Wisdom of God in the contrivance of men salvation so gloriously, that if not only confounded the Devils, and befooled the subtle Serpent, (as we shall see anon) but even posed the good Angels themselves.
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Thirdly, his Iustice, and that both in respect of the Law whose every iota and title stood firmer then Heaven; (for the Heavens gave way to the descending of Christ:) or earth (which yeilded and trembled at his resurrection) But the Law stood strong, not suffering him to passe till all the percepts were obeyed, the prophesies fullfilled, and trespasses satisfied for;
Thirdly, his justice, and that both in respect of the Law whose every iota and title stood firmer then Heaven; (for the Heavens gave Way to the descending of christ:) or earth (which yielded and trembled At his resurrection) But the Law stood strong, not suffering him to pass till all the percepts were obeyed, the prophecies Fulfilled, and Trespasses satisfied for;
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And secondly in respect of the Subject, yeilding and exacting satisfaction in the same nature that had sinned; and then rendring the purchased inheritance to the nature that had merited by obeying. And lastly in respect of Death it selfe who raigning over all by sinne, lost not its dominion till Christ spoyled him of it.
And secondly in respect of the Subject, yielding and exacting satisfaction in the same nature that had sinned; and then rendering the purchased inheritance to the nature that had merited by obeying. And lastly in respect of Death it self who reigning over all by sin, lost not its dominion till christ spoiled him of it.
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And that most justly for Death entring upon Christ (to whom he had no title by reason of the righteousnes that was in Christ) considering he was flesh, not knowing that he was also the Lord of life made a breach upon the flesh of Christ,
And that most justly for Death entering upon christ (to whom he had no title by reason of the righteousness that was in christ) considering he was Flesh, not knowing that he was also the Lord of life made a breach upon the Flesh of christ,
Having first, forfeited his owne tenement by a forcible entry upon another mans possession, which gives a good title among Kings and Souldiers to all things gotten by conquest.
Having First, forfeited his own tenement by a forcible entry upon Another men possession, which gives a good title among Kings and Soldiers to all things got by conquest.
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more manifest in uniting the divine nature to the humane; then it is in creating. Because there is a more reall and infinite distance betweene God and Man then between Man and Nothing, between Heaven and Hell, then betwixt Heaven and the first Chaos, betweene sin and Grace then Emptines and Grace: As also more difficulties in redemption,
more manifest in uniting the divine nature to the humane; then it is in creating. Because there is a more real and infinite distance between God and Man then between Man and Nothing, between Heaven and Hell, then betwixt Heaven and the First Chaos, between sin and Grace then Emptiness and Grace: As also more difficulties in redemption,
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Secondly, That there (in some manner) might be a proportionablnesse & analogy in the Mediatour to the Trinity, which (if I forget not) is by St. Austin called a responsary Trinity for as in the Trinity there are three persons in one essence. So in Christ there are three essences in one person: In the first the persons of the Father, and the Son, and the Holy Ghost are but one essence, ( i ) God, So in the latter three essences, the word, the Soule, and flesh, are but one person Christ and this is Saint Augustines, lib. 13. de crtniate, cap. 1. The reasons of the Incarnation that concerne as are two.
Secondly, That there (in Some manner) might be a proportionableness & analogy in the Mediator to the Trinity, which (if I forget not) is by Saint Austin called a responsary Trinity for as in the Trinity there Are three Persons in one essence. So in christ there Are three essences in one person: In the First the Persons of the Father, and the Son, and the Holy Ghost Are but one essence, (i) God, So in the latter three essences, the word, the Soul, and Flesh, Are but one person christ and this is Saint Augustine's, lib. 13. de crtniate, cap. 1. The Reasons of the Incarnation that concern as Are two.
To the effecting of both these it was necessary that the word should be made Flesh and the Sonne of God should become the Sonne of Man. For (although I confesse with Saint Austin that God in his absolute power could have framed another possible meane for the salvation of mankind;
To the effecting of both these it was necessary that the word should be made Flesh and the Son of God should become the Son of Man. For (although I confess with Saint Austin that God in his absolute power could have framed Another possible mean for the salvation of mankind;
yet) by that power which is ordinate to and equall with his will there could be No other name given under Heaven whereby we should be saved, but only this.
yet) by that power which is ordinate to and equal with his will there could be No other name given under Heaven whereby we should be saved, but only this.
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And by a wofull CATACHRESIS is become the God of this World ) his power and strength ( I say) not to be overcome no not by the contention of an Arch angel without a Mittimus to God [ The Lord rebuke thee. ]
And by a woeful CATACHRESIS is become the God of this World) his power and strength (I say) not to be overcome no not by the contention of an Arch angel without a Mittimus to God [ The Lord rebuke thee. ]
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whose vitious habits in us that they might appear (as it were more then accidentall to us, have (by the best speaker Gods word) the denomination of our very parts and substance given to them.
whose vicious habits in us that they might appear (as it were more then accidental to us, have (by the best speaker God's word) the denomination of our very parts and substance given to them.
our Members, yea & our very Flesh too: whose crucifying vicinity and tormenting closenesse, made a miserable Apostle make a more miserable ' EPIPHONEMA crying out [ NONLATINALPHABET ] who shal deliver me,
our Members, yea & our very Flesh too: whose crucifying vicinity and tormenting closeness, made a miserable Apostle make a more miserable ' EPIPHONEMA crying out [ ] who shall deliver me,
Or thirdly the more then necessary Fluxe of sinfull acts and transgressions from those vitious habits and corruptions, whose violent torrent like a breach of the Sea or the Cataracts of Nilus (though caused by nature cannot by the Lawes of nature,
Or Thirdly the more then necessary Flux of sinful acts and transgressions from those vicious habits and corruptions, whose violent torrent like a breach of the Sea or the Cataracts of Nilus (though caused by nature cannot by the Laws of nature,
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or rules of Physick, though with the poore Woman in the Gospel wee spend our whole time and substance upon the Physitians ) be stopped, no nor (with reverence be it spoken) by Christ himselfe, without the Fountaine be dryed up by a vertue proceeding from him.
or rules of Physic, though with the poor Woman in the Gospel we spend our Whole time and substance upon the Physicians) be stopped, no nor (with Reverence be it spoken) by christ himself, without the Fountain be dried up by a virtue proceeding from him.
Secondly it must be some thing more subtill and spirituall then any creature whatsoever, that must get between us and our luste even the God in whom we live & move and have our being that must seperate our sinnes from us.
Secondly it must be Some thing more subtle and spiritual then any creature whatsoever, that must get between us and our lust even the God in whom we live & move and have our being that must separate our Sins from us.
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Thirdly it must be somewhat above nature that must hinder sinnes actions, and cause the naturall and most fruitefull wombe of concupiscence to miscary.
Thirdly it must be somewhat above nature that must hinder Sins actions, and cause the natural and most fruitful womb of concupiscence to miscarry.
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Yet in this Christ and Man agree better, that they be bone of his bone, and flesh of his flesh: And as the Serpent (for this very reason) when he separated God and Man in the first fall,
Yet in this christ and Man agree better, that they be bone of his bone, and Flesh of his Flesh: And as the Serpent (for this very reason) when he separated God and Man in the First fallen,
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I am perswaded that neither life nor death, (life will not, death cannot) nor Angels nor principalities, &c. shall be able to separate from the love of God in Christ Iesus. Rom. 8. 38. 39.
I am persuaded that neither life nor death, (life will not, death cannot) nor Angels nor principalities, etc. shall be able to separate from the love of God in christ Iesus. Rom. 8. 38. 39.
And so what hath bin said of Sathan, is likewise to be said of the goods which he is possessed of, (I meane sins and plagues though I confesse in some sence,
And so what hath been said of Sathan, is likewise to be said of the goods which he is possessed of, (I mean Sins and plagues though I confess in Some sense,
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For sinne like the Darkenesse of night is chased about the earth by the Sunne of Righteousnesse stil and only giving place to Christ whose advancing into our Horizon is the bringing in of the day of Salvation, and the driving away of the Darknesse of transgression: For al other meanes,
For sin like the Darkness of night is chased about the earth by the Sun of Righteousness still and only giving place to christ whose advancing into our Horizon is the bringing in of the day of Salvation, and the driving away of the Darkness of Transgression: For all other means,
whether the Light of Conscience, Law of Nature, Counsailes of Men, Rules of Philosophie, Ingenuity of Education, yea and the very Law of God it selfe [ that is it's Letter ] are nothing else but Stars and Candlelight;
whither the Light of Conscience, Law of Nature, Counsels of Men, Rules of Philosophy, Ingenuity of Education, yea and the very Law of God it self [ that is it's letter ] Are nothing Else but Stars and Candlelight;
And lastly concerning the Lawes rigour, it fully appeares by that which hath been spoken already, that it must be an Immanuell, that must exonerate the burthen satisfie the court of justice, arrest judgment, and take of the seargeant:
And lastly Concerning the Laws rigour, it Fully appears by that which hath been spoken already, that it must be an Immanuel, that must exonerate the burden satisfy the court of Justice, arrest judgement, and take of the Sergeant:
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other reason concerning man is the promoting of his good which is done so many wayes so plentifully, that St. Bernard after his manner ▪ calls Christ incarnate Manna from Heaven, the joy of the hungry. A cluster of grapes, sweete grapes from Gods vineyard the refreshment of the thirsty soule, O yle of gladness. The health of the sickly,
other reason Concerning man is the promoting of his good which is done so many ways so plentifully, that Saint Bernard After his manner ▪ calls christ incarnate Manna from Heaven, the joy of the hungry. A cluster of grapes, sweet grapes from God's vineyard the refreshment of the thirsty soul, Oh Isle of gladness. The health of the sickly,
For the general let that goe for al which Fulgentius with fifteene other Bishops more have subscribed concerning this parti•ar except the Worde which is God by uniting in a singular way mans nature unto himselfe, had been borne of a virgin a true and perfect man, there should never have been bestowed upon us (that are borne fleshly) an Arise of a spiritual birth &c. But now what sweet enterchanges do there passe betweene the Lords Anointed and mankind:
For the general let that go for all which Fulgentius with fifteene other Bishops more have subscribed Concerning this parti•ar except the Word which is God by uniting in a singular Way men nature unto himself, had been born of a Virgae a true and perfect man, there should never have been bestowed upon us (that Are born fleshly) an Arise of a spiritual birth etc. But now what sweet interchanges do there pass between the lords Anointed and mankind:
He borrowes our Flesh, and gives us his Spirit, takes Earth returns Heaven: Exchanges his Peace for our chastisement, his sonship, for our servitude, his grace for our sinne, his crown for our curse, his life for our death, his joyes for our sorrowes. In sum of God he became Man;
He borrows our Flesh, and gives us his Spirit, Takes Earth returns Heaven: Exchanges his Peace for our chastisement, his sonship, for our servitude, his grace for our sin, his crown for our curse, his life for our death, his Joys for our sorrows. In sum of God he became Man;
And secondly in seeing God whose brightnesse, dazling al sinfull sight, with the beauty of holinesse: Therefore hath the Lord Iesus Christ like unto another meek Moses put on the vaile of the flesh, that by it boldly we might enter and have accesse to the Holy of Holies, to see as we are seene.
And secondly in seeing God whose brightness, dazzling all sinful sighed, with the beauty of holiness: Therefore hath the Lord Iesus christ like unto Another meek Moses put on the veil of the Flesh, that by it boldly we might enter and have access to the Holy of Holies, to see as we Are seen.
And thirdly if there be any inhaerent happinesse [ I understand the cause of it ] in man aswell as sorrow, it is [ but like the axe among the Prophets [ a tool not fit for their coat ] borrowed, and that from Christ.
And Thirdly if there be any inherent happiness [ I understand the cause of it ] in man aswell as sorrow, it is [ but like the axe among the prophets [ a tool not fit for their coat ] borrowed, and that from christ.
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For there are three several Gifts which are all of them comprehended in or subordinate to the Incarnation of Iesus Christ, concurring to the happines of man, in the Scripture called by the name of Grace: And distinguished by the immediate extrinsecal Giver.
For there Are three several Gifts which Are all of them comprehended in or subordinate to the Incarnation of Iesus christ, concurring to the happiness of man, in the Scripture called by the name of Grace: And distinguished by the immediate extrinsical Giver.
Which grace must needes be the Spirit, if we consider the promise Iohn 15. 26. Which is somewhere also called the Grace of God, and of our Lord Iesus Christ.
Which grace must needs be the Spirit, if we Consider the promise John 15. 26. Which is somewhere also called the Grace of God, and of our Lord Iesus christ.
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Lastly the Grace of the Spirit which is well known to be that frame of holynesse in the Saincts, which being diversified is called the fruit of the Spirit Gal. 5, 22 To the introducing of which last it was necessary that the two former should precede.
Lastly the Grace of the Spirit which is well known to be that frame of holiness in the Saints, which being diversified is called the fruit of the Spirit Gal. 5, 22 To the introducing of which last it was necessary that the two former should precede.
The Spirit as the proper fountaine of holinesse and comfort: The incarnation as the Mediam and Motive of the Spirits mission to, and acceptance with man:
The Spirit as the proper fountain of holiness and Comfort: The incarnation as the Media and Motive of the Spirits mission to, and acceptance with man:
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Christ as incarnate must be the procurer of it, which is done by him: As an Object of our Faith: A Ground of Hope: A cause of Love: and a Rule of Operation.
christ as incarnate must be the procurer of it, which is done by him: As an Object of our Faith: A Ground of Hope: A cause of Love: and a Rule of Operation.
Affability. the Party we beleeve must be apt to be spoken with Rom. 10. 15. And Veracitie. The first is denyed, to God though with imputation of fault herein to Mans sinne only:
Affability. the Party we believe must be apt to be spoken with Rom. 10. 15. And Veracity. The First is denied, to God though with imputation of fault herein to men sin only:
The second in man without the first, That Christ therefore might be a most perfect rule for man to work by, To the righteousnesse of God, he assumed the visibilitie of Man &c.
The second in man without the First, That christ Therefore might be a most perfect Rule for man to work by, To the righteousness of God, he assumed the visibility of Man etc.
If there had been no sinne there had been no need of a Saviour, and therefore the glosse upon (1. Tim. 1. Christ came into the World to save sinners ) is not amisse Nulla causa veniendi fuit Christo Domino nisi peceatores salvos facere, and is answerable to that Luk. 19. The Sonne of man came not,
If there had been no sin there had been no need of a Saviour, and Therefore the gloss upon (1. Tim. 1. christ Come into the World to save Sinners) is not amiss Nulla causa veniendi fuit Christ Domino nisi peceatores salvos facere, and is answerable to that Luk. 19. The Son of man Come not,
Sinne in man was like death in the pot, that the pottage might be healed meale was cast in, Christ is that Meale 2. Kings 4. 39. wherefore St. Augustine upon my text Caro •e obcaecaverat, caro te sanat;
Sin in man was like death in the pot, that the pottage might be healed meal was cast in, christ is that Meal 2. Kings 4. 39. Wherefore Saint Augustine upon my text Caro •e obcaecaverat, Caro te Sanat;
quoniam sic venit Christus ut de carne, carnis vitia extingueret Flesh blinded thee (O Man) Flesh healeth thee For therefore Christ came that by his Flesh he might extinguish the sinne of the flesh.
quoniam sic venit Christus ut de Carnem, carnis Vices extingueret Flesh blinded thee (Oh Man) Flesh heals thee For Therefore christ Come that by his Flesh he might extinguish the sin of the Flesh.
Behold the Lamb of God that taketh away the sinnes of the World, Which sinne of the World reading it in the singular number: Bede interprets original sinne.
Behold the Lamb of God that Takes away the Sins of the World, Which sin of the World reading it in the singular number: Bede interprets original sin.
But in respect of their intension of sinne, it is the least (becauss least voluntary now it is a rule quodcuu { que } malum est maxime voluntarium est maxime peccatum ) But I conceive the word sinne is rather Genericall then Specificall containing as well actual as original,
But in respect of their intention of sin, it is the least (becauss least voluntary now it is a Rule quodcuu { que } malum est maxim Voluntary est maxim peccatum) But I conceive the word sin is rather Generical then Specifical containing as well actual as original,
Unles I may take leave to them the necessity of Christs incarnation to the removing of sinne, to bring in the expression of a Learned divine affirming that If the whole Heaven were turned into one Sunne:
Unless I may take leave to them the necessity of Christ incarnation to the removing of sin, to bring in the expression of a Learned divine affirming that If the Whole Heaven were turned into one Sun:
To make an universal holocaust they would be insufficient to expiate any one of these many sinnes whereof wee stand guilty before God) Christ alone is an al suffieient sacrifice for the sinnes of the whole world.
To make an universal Holocaust they would be insufficient to expiate any one of these many Sins whereof we stand guilty before God) christ alone is an all suffieient sacrifice for the Sins of the Whole world.
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Fourthly the reasons that concerne Sathan are his utter confusion and overthrow: And that by man whose nature was by him first infected, and for ever infested:
Fourthly the Reasons that concern Sathan Are his utter confusion and overthrow: And that by man whose nature was by him First infected, and for ever infested:
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As It was the pride of Satans malignity against God that for his sinne had cast him out of Heaven to wound Gods Honour in the fall of the best of his earthly creatures mankind, whome he therefore assaulted and overthrew So it is the praise of Gods infinite justice, that although he might have immediatly vindicated his owne honour,
As It was the pride of Satan malignity against God that for his sin had cast him out of Heaven to wound God's Honour in the fallen of the best of his earthly creatures mankind, whom he Therefore assaulted and overthrew So it is the praise of God's infinite Justice, that although he might have immediately vindicated his own honour,
Secondly that as Sathan by working upon the frailty of humane flesh deceived the first Adam so the Hooke of the deity (it is St. Hieromes phrase) being Baited with the Humaine Nature: The Flesh of the second Adam invited the Great Devourer to bite:
Secondly that as Sathan by working upon the frailty of humane Flesh deceived the First Adam so the Hook of the deity (it is Saint Jerome's phrase) being Baited with the Human Nature: The Flesh of the second Adam invited the Great Devourer to bite:
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Thirdly (and wherewith I will conclude the argument concerning the Divell) this may ( a posteriore and by the effect) be added as a reason of the Incarnation, that Sathan in his promises, (though most false and lying) might not out bid the goodnesse of, God in his most true and reall performances.
Thirdly (and wherewith I will conclude the argument Concerning the devil) this may (a Posterior and by the Effect) be added as a reason of the Incarnation, that Sathan in his promises, (though most false and lying) might not out bid the Goodness of, God in his most true and real performances.
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The greatest Promise that even the Tempter promised to mankind, (though that in his temptation of Christ to worship him was a very large lying one) was that to Eve, Gen. 3. 5. Ye shall be as Gods, knowing good and evil:
The greatest Promise that even the Tempter promised to mankind, (though that in his temptation of christ to worship him was a very large lying one) was that to Eve, Gen. 3. 5. You shall be as God's, knowing good and evil:
Now he was so far from performing it, that he effected the contrary ( like a lyar as he was, from the beginning ) which Almighty Gods Irony, verse 25, will prove (though at first sight it seeme to make good the Serpents words) This I say was the •argest promise that ever the Divell made with intention (as he •doth a• the rest) to deceive.
Now he was so Far from performing it, that he effected the contrary (like a liar as he was, from the beginning) which Almighty God's Irony, verse 25, will prove (though At First sighed it seem to make good the Serpents words) This I say was the •argest promise that ever the devil made with intention (as he •doth a• the rest) to deceive.
For if we take mankind as comprehended in the Humanity of Jesus Christ, it was more then (as God) for it was true to say, Hic homo Deus est, this man is God! Knowing good in himselfe as God;
For if we take mankind as comprehended in the Humanity of jesus christ, it was more then (as God) for it was true to say, Hic homo Deus est, this man is God! Knowing good in himself as God;
Or otherside if wee consider mankind as it is in NONLATINALPHABET The Company of true Beleevers, they are at least sicut Dij, As Gods, And if I over value not St. Peters words, 2 Pet. I. v. 3 ▪ somewhat more:
Or otherside if we Consider mankind as it is in The Company of true Believers, they Are At least sicut Dij, As God's, And if I over valve not Saint Peter's words, 2 Pet. I v. 3 ▪ somewhat more:
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knowing more communicated goodnesse (the only object in its kind of created knowledge then ever before Heaven or Earth could represent to Men or Ang•ells in the glory of the only begotten of the Father full of grace and truth. John 1. 12
knowing more communicated Goodness (the only Object in its kind of created knowledge then ever before Heaven or Earth could represent to Men or Ang•ells in the glory of the only begotten of the Father full of grace and truth. John 1. 12
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I will perswade my selfe to hope, farre more performed for me by Christ, then is now For ever was or will be promised by the grand worke master to sinners the Prince of darkenes.
I will persuade my self to hope, Far more performed for me by christ, then is now For ever was or will be promised by the grand work master to Sinners the Prince of darkness.
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And now when I seriously weigh these reasons, and thinke to apply them, I can nor hear nor see other object but (me thinks within me) an Heavenly host a multitude of Angels singing that excellent Anthem, Glory; Never such glory!
And now when I seriously weigh these Reasons, and think to apply them, I can nor hear nor see other Object but (me thinks within me) an Heavenly host a multitude of Angels singing that excellent Anthem, Glory; Never such glory!
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to God on high! Glory to his goodnesse and mercy! Glory to his Wisdome and Contrivance! Glory to his Iustice and Severity! Glory to his Greatnes & Power. And if two infinites may beare a comparison I know whether be more NONLATINALPHABET in the highest? NONLATINALPHABET or NONLATINALPHABET Glory or God? For here is glory in highest, to God:
to God on high! Glory to his Goodness and mercy! Glory to his Wisdom and Contrivance! Glory to his justice and Severity! Glory to his Greatness & Power. And if two infinites may bear a comparison I know whither be more in the highest? or Glory or God? For Here is glory in highest, to God:
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I am againe Nonplus't and know not which will be the greater NONLATINALPHABET or NONLATINALPHABET? The Glory or the Goodwill. That which God hath reserv'd to himselfe? or that which he hath imparted to man for if in this NONLATINALPHABET wee shal consider Whose, to Whome, What,
I am again Nonplussed and know not which will be the greater or? The Glory or the Goodwill. That which God hath reserved to himself? or that which he hath imparted to man for if in this we shall Consider Whose, to Whom, What,
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But St Pauls NONLATINALPHABET Rom. 11, 33. It is so far above a Poore Sinners Ela! so far below A mortal's Gamut, That it is a Song indeed, only for Angels to set a tune to.
But Saint Paul's Rom. 11, 33. It is so Far above a Poor Sinners Ela! so Far below A mortal's Gamut, That it is a Song indeed, only for Angels to Set a tune to.
And yet me thinks hitherto there wants something to make it full Harmony Musick, must have three parts to make a Consort Glory to God in the highest, There's the ALTVS.
And yet me thinks hitherto there Wants something to make it full Harmony Music, must have three parts to make a Consort Glory to God in the highest, There's the ALTVS.
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Christ came in a time when God had made warrs to cease in al Lands, and indeede he chose a time fit for his businesse, which was to reconcile things in Heaven, and things on Earth:
christ Come in a time when God had made wars to cease in all Lands, and indeed he chosen a time fit for his business, which was to reconcile things in Heaven, and things on Earth:
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v. 22. And (Ephes. 2. 14. 15.) Saint Paule saith, He is our peace who hath made both one, Having abolished in the flesh the enmity - In which words J humbly conceive the Apostle tyes not his discourse to the abolition of that legal Sanctification of the Iewish Nation-where by they were separated from al other people to be a peculiar people to God only,
v. 22. And (Ephesians 2. 14. 15.) Saint Paul Says, He is our peace who hath made both one, Having abolished in the Flesh the enmity - In which words J humbly conceive the Apostle ties not his discourse to the abolition of that Legal Sanctification of the Jewish Nation-where by they were separated from all other people to be a peculiar people to God only,
which is that mentioned in the forenamed Colos. 1. 20. To reconcile or make peace (It is true prophetically and de facto himselfe somewhere saith he came not to send peace,
which is that mentioned in the forenamed Colos 1. 20. To reconcile or make peace (It is true prophetically and de facto himself somewhere Says he Come not to send peace,
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But if he had made this his busines de jure to sow contention, he might have been still called the Sonne of man, But hardly the Son of God, if that text Math 5. 9. be true) No No, we have experience enough that it was a Prophecy to shew what would be,
But if he had made this his business de jure to sow contention, he might have been still called the Son of man, But hardly the Son of God, if that text Math 5. 9. be true) No No, we have experience enough that it was a Prophecy to show what would be,
On these two NONLATINALPHABET hang (not only the Earth, but that Word by which that was made) The Law, and Prophets Math: 22. 40. Sinne comes and unhinges the world:
On these two hang (not only the Earth, but that Word by which that was made) The Law, and prophets Math: 22. 40. Sin comes and unhinges the world:
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All men being naturaly thenceforth NONLATINALPHABET or NONLATINALPHABET Hateful or Hating Tit 3. 3. Hateful to God, He repents that he hath made man Gen. 6. 6, NONLATINALPHABET Haters of God.
All men being naturally thenceforth or Hateful or Hating Tit 3. 3. Hateful to God, He repents that he hath made man Gen. 6. 6, Haters of God.
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and not God, as the Arrians, and Socinians say, we might have reason to have been NONLATINALPHABET Lovers of Mankind, to love our Neighbour &c. but I doubt we should have been NONLATINALPHABET Haters of God neverthelesse.
and not God, as the Arians, and socinians say, we might have reason to have been Lovers of Mankind, to love our Neighbour etc. but I doubt we should have been Haters of God nevertheless.
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And that with a Love not only Quoniam Psalm 116. 1. But also Amore tametsi; not because only with David they are beneficial, But with Iob (whose eyes opened to his Redeemer) though they [ wrong me, sequester me, imprison yea) kil me. Math 5, 44. Indeed Sinne I may not endure Heb. 12. 4. The Devill I must resist. 1. Pet, 5. 9. My Saviour took the nature of neither.
And that with a Love not only Quoniam Psalm 116. 1. But also Amore Tametsi; not Because only with David they Are beneficial, But with Job (whose eyes opened to his Redeemer) though they [ wrong me, sequester me, imprison yea) kill me. Math 5, 44. Indeed Sin I may not endure Hebrew 12. 4. The devil I must resist. 1. Pet, 5. 9. My Saviour took the nature of neither.
But for God and Man I shall offer violence to my Lord Iesus if they be not united qua tales in my affections, I must not hate or forsake God though he kill me:
But for God and Man I shall offer violence to my Lord Iesus if they be not united qua tales in my affections, I must not hate or forsake God though he kill me:
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Of whose fulnes I beseech the God of Heaven I may receive and Grace for grace even NONLATINALPHABET an unhypocritical Love Rom 12 9. And let as many as be Christians be thus minded.
Of whose fullness I beseech the God of Heaven I may receive and Grace for grace even an unhypocritical Love Rom 12 9. And let as many as be Christians be thus minded.
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