New observations upon the Creed, or, The first of the four parts of the doctrine of Christianity preached upon the catechism of the French churches : whereunto is annexed The use of the Lords prayer maintained / by John Despagne ... ; translated out of French into English.
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Certainly the Justice of God hath been willing to punish the ingratitude of Nations. Those that had the most light to know God, did not glorifie him as God:
Certainly the justice of God hath been willing to Punish the ingratitude of nations. Those that had the most Light to know God, did not Glorify him as God:
And this is a thing very ordinary, that if a worldly wise man hath in him the spirit of Superstition, he becometh more superstitious then the vulgar. Quest.
And this is a thing very ordinary, that if a worldly wise man hath in him the Spirit of Superstition, he Becometh more superstitious then the Vulgar. Quest.
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I speak not here, whether they have any good ground for their opinion, to think to be saved in a Religion in which themselves know that there are falshoods.
I speak not Here, whither they have any good ground for their opinion, to think to be saved in a Religion in which themselves know that there Are falsehoods.
But supposing that such a crime hindereth not their salvation, surely it is incompatible with the honour and love which we owe to the Author of salvation, who abhorreth whatsoever is false in matter of his service.
But supposing that such a crime hindereth not their salvation, surely it is incompatible with the honour and love which we owe to the Author of salvation, who abhorreth whatsoever is false in matter of his service.
God hath said unto the wicked, Thou thoughtest that I was altogether such an one as thy self, Psal. 50.21. Hardly could we believe that man could be capable of so prodigious a madnesse, if God himself had not spoken it.
God hath said unto the wicked, Thou thoughtest that I was altogether such an one as thy self, Psalm 50.21. Hardly could we believe that man could be capable of so prodigious a madness, if God himself had not spoken it.
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The first man, from whom we inherit this disease of spirit, imagined that God envied him, that he was an enemy of his happinesse, and by consequence, malignant.
The First man, from whom we inherit this disease of Spirit, imagined that God envied him, that he was an enemy of his happiness, and by consequence, malignant.
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as that which presenteth it self to be seen before all other his Attributes, Rom. 1.20. On the other side, that which we see last, and know least, is his Wisdom.
as that which presents it self to be seen before all other his Attributes, Rom. 1.20. On the other side, that which we see last, and know least, is his Wisdom.
yea, it hath chosen the folly of the world for one of its principal agents, 1 Cor. 1.27. In all this, the Wisedom of God is so much the greater, by how much the lesse it appeareth:
yea, it hath chosen the folly of the world for one of its principal agents, 1 Cor. 1.27. In all this, the Wisdom of God is so much the greater, by how much the less it appears:
For if on the one side they see a Soveraign Power supporting all things, on the other part they see a confused multitude of events which seem not to be governed by a Soveraign Wisdom.
For if on the one side they see a Sovereign Power supporting all things, on the other part they see a confused multitude of events which seem not to be governed by a Sovereign Wisdom.
For, he hath mercy on whom he will have mercy, and whom he will he hardeneth, because it is requisite that his Justice should appear as well as his Mercy.
For, he hath mercy on whom he will have mercy, and whom he will he Hardeneth, Because it is requisite that his justice should appear as well as his Mercy.
The Israelites, who believed not that it was in the power of God to provide them bread and flesh in the wildernesse ( Psal. 78.19, 20, 21.) were more culpable in that particular,
The Israelites, who believed not that it was in the power of God to provide them bred and Flesh in the Wilderness (Psalm 78.19, 20, 21.) were more culpable in that particular,
they have been always, they shall be for ever, as the Deity, the Three Persons. Others have had beginning and ending, as the Creation, the Sufferings of Christ.
they have been always, they shall be for ever, as the Deity, the Three Persons. Others have had beginning and ending, as the Creation, the Sufferings of christ.
Let the earth bring forth, &c. But after he had made living creatures, as fishes and fowls, he addressed his speech to them, saying, Be fruitful, and multiply,
Let the earth bring forth, etc. But After he had made living creatures, as Fish and fowls, he addressed his speech to them, saying, Be fruitful, and multiply,
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In certain occurrences, God hath spoken as holding a Councel, and proceeding with deliberation. The Scripture hath marked out eight, in which God hath consulted about several subjects.
In certain occurrences, God hath spoken as holding a Council, and proceeding with deliberation. The Scripture hath marked out eight, in which God hath consulted about several subject's.
Go to, let us go down, and confound their language, that they may not understand one anothers speech, Gen. 11.5, 6, 7. 6. About the way which the Israelites were to take when they went out of Egypt:
Go to, let us go down, and confound their language, that they may not understand one another's speech, Gen. 11.5, 6, 7. 6. About the Way which the Israelites were to take when they went out of Egypt:
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But God led the people about thorow the wildernesse of the Red-sea, Exod. 13.17, 18. 7. About the means to ruine Ahab: And the Lord said, Who shall perswade Ahab, that he may go up and fall at Ramoth-Gilead? 1 Kings 22.20. 8. About sending a Prophet to the Jews:
But God led the people about thorough the Wilderness of the Red sea, Exod 13.17, 18. 7. About the means to ruin Ahab: And the Lord said, Who shall persuade Ahab, that he may go up and fallen At Ramoth-Gilead? 1 Kings 22.20. 8. About sending a Prophet to the jews:
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Isai. 6.8. In many of these passages, God speaketh of himself in the plural number:
Also I herd the voice of the Lord, saying, Whom shall I send, and who will go for us? Isaiah 6.8. In many of these passages, God speaks of himself in the plural number:
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To the end that on what part soever our soul casteth the eye, be it on heaven or on earth, we may contemplate God himself in the one or the other of these two kindes of creatures which bear his image.
To the end that on what part soever our soul Cast the eye, be it on heaven or on earth, we may contemplate God himself in the one or the other of these two Kinds of creatures which bear his image.
I passe by the question, Why in the Creation God hath not given a word which should universally signifie this whole bulk, in which is comprehended the entire assembly of all his works.
I pass by the question, Why in the Creation God hath not given a word which should universally signify this Whole bulk, in which is comprehended the entire assembly of all his works.
Now to the end that man should study them, to know the perfections of their authour, God hath given that curiosity, to invite him to passe from one object to another,
Now to the end that man should study them, to know the perfections of their author, God hath given that curiosity, to invite him to pass from one Object to Another,
I speak not of that which is well known unto all, to wit, That by this Law it is forbidden to pervert the order established from the beginning, to separate what God hath joyned,
I speak not of that which is well known unto all, to wit, That by this Law it is forbidden to pervert the order established from the beginning, to separate what God hath joined,
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Hence it cometh to passe that the Scripture condemneth Polygamie, because God created but one wife for Adam. Hence also proceedeth the superiority of the man over the woman,
Hence it comes to pass that the Scripture Condemneth Polygamy, Because God created but one wife for Adam. Hence also Proceedeth the superiority of the man over the woman,
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Hence it cometh, that the Scripture hath noted with infamy him that first invented the procreation of mules, a bastard kinde which God created not, Gen. 36.24.
Hence it comes, that the Scripture hath noted with infamy him that First invented the procreation of mules, a bastard kind which God created not, Gen. 36.24.
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By the same Law, it is impossible to reduce any creature to nothing, that is to say, to make it simply nothing. One matter may be changed into another,
By the same Law, it is impossible to reduce any creature to nothing, that is to say, to make it simply nothing. One matter may be changed into Another,
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but it saith that they vanish, without withdrawing themselvs to some other place, without entering into the body of Christ, without being turned into any other matter.
but it Says that they vanish, without withdrawing themselves to Some other place, without entering into the body of christ, without being turned into any other matter.
but if thou sendest forth thy Spirit, they shall be as of new created. How many times the general order of the world hath been interrupted since the Creation.
but if thou sendest forth thy Spirit, they shall be as of new created. How many times the general order of the world hath been interrupted since the Creation.
when the Sun went backward, in the days of Hezekiah. For these two wonders changed the measures of the day and night, prolonging the light in one half of the world,
when the Sun went backward, in the days of Hezekiah. For these two wonders changed the measures of the day and night, prolonging the Light in one half of the world,
For no creature either was born or died within the Ark. An example of instructions wherewith the Providence of God hath furnished man, by creatures most contemptible.
For no creature either was born or died within the Ark an Exampl of instructions wherewith the Providence of God hath furnished man, by creatures most contemptible.
yet of these four things God composed an excellent lesson for Jonas, where the conclusion expresseth the care which God had not onely of man, but of the poor beasts.
yet of these four things God composed an excellent Lesson for Jonah, where the conclusion Expresses the care which God had not only of man, but of the poor beasts.
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Whence cometh it, that in divers disputes and dialogues which we read to have passed between God and man, it seemeth (without blasphemy be it spoken) that man reasoneth better then God himself.
Whence comes it, that in diverse disputes and dialogues which we read to have passed between God and man, it seems (without blasphemy be it spoken) that man reasoneth better then God himself.
We read, Gen. 20, the plea of Abimelech. This Prince would have taken in Marriage her whom he believed to have been the sister of Abraham, and who her self said that she was so:
We read, Gen. 20, the plea of Abimelech. This Prince would have taken in Marriage her whom he believed to have been the sister of Abraham, and who her self said that she was so:
He replieth, that in case himself were guilty, yet it behoved not that the innocents should suffer the penalty, especially that of the last punishment, death.
He Replieth, that in case himself were guilty, yet it behooved not that the Innocents should suffer the penalty, especially that of the last punishment, death.
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If the reasons of God were visible in all their dimensions, we should finde, that in respect of them, all the best reasons of man were brutish and unreasonable.
If the Reasons of God were visible in all their dimensions, we should find, that in respect of them, all the best Reasons of man were brutish and unreasonable.
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Moses, Exod. 5, could not comprehend what reason the wisdom of God had to have sent him to Pharaoh in favour of the Hebrews, to whom this Ambassage served onely to redouble their misery.
Moses, Exod 5, could not comprehend what reason the Wisdom of God had to have sent him to Pharaoh in favour of the Hebrews, to whom this Ambassage served only to redouble their misery.
O man, who art thou, that dispu•est against God? Hast thou seen the measure or the square which he held in his hand when he framed the world? Hast thou sounded the depth of the Sea,
Oh man, who art thou, that dispu•est against God? Hast thou seen the measure or the square which he held in his hand when he framed the world? Hast thou sounded the depth of the Sea,
or hast thou walked to the bottom of the Abysse? Hast thou seen the gates of the shadow of death? Knowest thou which way to go to the spring of the light? Hast thou entered into the magazines of hail and snow? And finally, whence hast thou any wisdom,
or hast thou walked to the bottom of the Abyss? Hast thou seen the gates of the shadow of death? Knowest thou which Way to go to the spring of the Light? Hast thou entered into the magazines of hail and snow? And finally, whence hast thou any Wisdom,
For after the yeer in which they had finished the conquest of the land, which was the sixth yeer of the Government of Joshua, to the first yeer of the Captivity, you finde precisely the number of 840 yeers, which make 12 times 70 yeers;
For After the year in which they had finished the conquest of the land, which was the sixth year of the Government of joshua, to the First year of the Captivity, you find precisely the number of 840 Years, which make 12 times 70 Years;
Now having held it about 1500 yeers, comprehending in that time some interruptions, even that which happened at the destruction of Jerusalem under Vespasian; finally, the time being come in which they were to be dispossessed for ever, the Romanes, under the Empire of Adrian, chased them fully out by the sword.
Now having held it about 1500 Years, comprehending in that time Some interruptions, even that which happened At the destruction of Jerusalem under Vespasian; finally, the time being come in which they were to be dispossessed for ever, the Romans, under the Empire of Adrian, chased them Fully out by the sword.
After that, it was the first that God chastised, when he sent the Assyrians to destroy the kingdom of Israel. Afterward, it was the first to which Jesus Christ preached the Gospel;
After that, it was the First that God chastised, when he sent the Assyrians to destroy the Kingdom of Israel. Afterwards, it was the First to which jesus christ preached the Gospel;
as it had been foretold, that in the land of Zebulun and Naphtali, Galilee of the Gentiles, a light should spring up, Matth. 4. Finally, it was the first that the Romanes plundered,
as it had been foretold, that in the land of Zebulun and Naphtali, Galilee of the Gentiles, a Light should spring up, Matthew 4. Finally, it was the First that the Romans plundered,
Surely, so great a concurrence of revolutions in the same place, as if it were marked out by the finger of God himself, could not proceed from any casual adventure.
Surely, so great a concurrence of revolutions in the same place, as if it were marked out by the finger of God himself, could not proceed from any casual adventure.
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That age passed, the Civil Wars, by which God would chastise our ingratitude, first afflicted the Churches of Germany, afterward them of France, and in the end this scourge is come as far as us.
That age passed, the Civil Wars, by which God would chastise our ingratitude, First afflicted the Churches of Germany, afterwards them of France, and in the end this scourge is come as Far as us.
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Of many kindes of scourges equally dreadful and unavoidable, which ought to be chosen, if God should leave the choice to us? or, which is more to be desired?
Of many Kinds of scourges equally dreadful and unavoidable, which ought to be chosen, if God should leave the choice to us? or, which is more to be desired?
The question is cleared, 2 Sam. 24. But there are an infinite number of other scourges, general and particular, where oft-times we are constrained to chuse the one, that we may escape the other,
The question is cleared, 2 Sam. 24. But there Are an infinite number of other scourges, general and particular, where ofttimes we Are constrained to choose the one, that we may escape the other,
Now concerning other kindes of adversities in which it is requisite that we make a choice, we ought to look well upon every one with their circumstances, to take notice of that which affordeth the least occasion •o offend God.
Now Concerning other Kinds of adversities in which it is requisite that we make a choice, we ought to look well upon every one with their Circumstances, to take notice of that which affords the least occasion •o offend God.
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But how can it serve to the glory of God, that the number of the wicked should surpasse the nūber of the good? On the contrary, doth it not seem that the glory of God would be more illustrious,
But how can it serve to the glory of God, that the number of the wicked should surpass the number of the good? On the contrary, does it not seem that the glory of God would be more illustrious,
But this is a wonder, that there being far more wicked men then good, neverthelesse there is a Providence which hindereth the wicked from doing all the evil that they might do.
But this is a wonder, that there being Far more wicked men then good, nevertheless there is a Providence which hindereth the wicked from doing all the evil that they might do.
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For whence cometh it, that being in a far greater number, they do not altogether ruine the good? Certainly, it is the work of God, who maintaineth a handful of men in the midst of a world of wicked.
For whence comes it, that being in a Far greater number, they do not altogether ruin the good? Certainly, it is the work of God, who maintaineth a handful of men in the midst of a world of wicked.
Yet neverthelesse from this crime, managed by the wisdom of God, hath been brought forth the greatest good which men have received from heaven, to wit, the benefit of Redemption.
Yet nevertheless from this crime, managed by the Wisdom of God, hath been brought forth the greatest good which men have received from heaven, to wit, the benefit of Redemption.
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This is wonderful, that God hath taken the advantage of the greatest sin that the world could commit, to cause to issue from it the greatest good that the world could receive.
This is wondered, that God hath taken the advantage of the greatest since that the world could commit, to cause to issue from it the greatest good that the world could receive.
The same Providence which hath limited the stature of man, hath denied him that which it hath granted to the birds, to wit, the liberty of going to and fro in the air.
The same Providence which hath limited the stature of man, hath denied him that which it hath granted to the Birds, to wit, the liberty of going to and from in the air.
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The first righteous man of the Old Testament (to wit, Abel ) and the first righteous of the New (to wit, John the Baptist) were both thrust out of the world by the hand of wicked men.
The First righteous man of the Old Testament (to wit, Abel) and the First righteous of the New (to wit, John the Baptist) were both thrust out of the world by the hand of wicked men.
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That of Christ, by the barbarousnesse of Herod, who caused the cutting of the throats of the children of Bethlehem. Why in War the people of God have been often beaten by their enemies;
That of christ, by the barbarousness of Herod, who caused the cutting of the throats of the children of Bethlehem. Why in War the people of God have been often beaten by their enemies;
as the children of Israel, who having purloined of the accursed thing of Jericho, were presently after beaten by the inhabitants of Ai: Or for having consulted with the enemy of God;
as the children of Israel, who having purloined of the accursed thing of Jericho, were presently After beaten by the inhabitants of Ai: Or for having consulted with the enemy of God;
Three Angels came to Abraham, to promise him the birth of Isaac; but there were but two which went to destroy Sodom. To protect one Elisha, an army of Angels appeared, in the likenesse of charets of fire;
Three Angels Come to Abraham, to promise him the birth of Isaac; but there were but two which went to destroy Sodom. To Pact one Elisha, an army of Angels appeared, in the likeness of charets of fire;
but to put to death one hundred fourscore and five thousand men in one night, in the camp of Sennacherib; to cause to die of the Pestilence seventy thousand in three days, by reason of the sin of David, who had numbred the people;
but to put to death one hundred fourscore and five thousand men in one night, in the camp of Sennacherib; to cause to die of the Pestilence seventy thousand in three days, by reason of the since of David, who had numbered the people;
and to destroy thousands of men, yea, whole Nations, he sendeth but one Angel? Surely the Angels were created for the preservation of men, not for their destruction.
and to destroy thousands of men, yea, Whole nations, he sends but one Angel? Surely the Angels were created for the preservation of men, not for their destruction.
For when he prayeth against his enemies, he desireth that the Angel of God (the Angel in the singular number) might persecute them, Psal. 35. But when he promiseth to the faithful the protection of God, He shall give, saith he, his Angels charge over thee.
For when he Prayeth against his enemies, he Desires that the Angel of God (the Angel in the singular number) might persecute them, Psalm 35. But when he promises to the faithful the protection of God, He shall give, Says he, his Angels charge over thee.
But withal he hath often used the service of many Angels to this effect; whereas to destroy man, he never would employ in any occasion, above onely one Angel, or two at the most.
But withal he hath often used the service of many Angels to this Effect; whereas to destroy man, he never would employ in any occasion, above only one Angel, or two At the most.
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Besides, Miracles have been wrought to teach men that which all Nature together knew not how to teach them, to wit, the benefit of Redemption, which presupposeth the fall of man.
Beside, Miracles have been wrought to teach men that which all Nature together knew not how to teach them, to wit, the benefit of Redemption, which presupposeth the fallen of man.
The onely kinde of Miracle which God would have shewed unto man, if he had stil persisted in his integrity, had been, according to all probability, to transport him at the last from earth to heaven, without passing thorow death.
The only kind of Miracle which God would have showed unto man, if he had still persisted in his integrity, had been, according to all probability, to transport him At the last from earth to heaven, without passing thorough death.
VVHen we name him, sometimes we call him onely Jesus; sometimes we say, Jesus Christ; sometimes we say onely Christ; sometimes we call him Our Lord; sometimes we joyn all these names together, Our Lord Jesus Christ; sometimes we say, The Son of God. Now it seemeth indifferent by which of these Names we call him;
When we name him, sometime we call him only jesus; sometime we say, jesus christ; sometime we say only christ; sometime we call him Our Lord; sometime we join all these names together, Our Lord jesus christ; sometime we say, The Son of God. Now it seems indifferent by which of these Names we call him;
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But howsoever all these names designe the same Person, neverthelesse every one of these doth not mark out to us all the qualities and relations which we consider in that person;
But howsoever all these names Design the same Person, nevertheless every one of these does not mark out to us all the qualities and relations which we Consider in that person;
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If the question be of the means by which he hath saved us, they are comprised under the name of Christ. If we mention his Commandment, we should say, This is the Ordinance of the Lord. If we consider him as authour of the communion which we have with his Father, there presenteth it self to us the title of the Son of God. There are also other subjects, to every one of which there may be referred one or more of these titles.
If the question be of the means by which he hath saved us, they Are comprised under the name of christ. If we mention his Commandment, we should say, This is the Ordinance of the Lord. If we Consider him as author of the communion which we have with his Father, there presents it self to us the title of the Son of God. There Are also other subject's, to every one of which there may be referred one or more of these titles.
Now I confesse that in so great a multitude of passages of the New Testament, in which these names are repeated, it is impossible to say why one is rather expressed then the other. Yet there are some reasons:
Now I confess that in so great a multitude of passages of the New Testament, in which these names Are repeated, it is impossible to say why one is rather expressed then the other. Yet there Are Some Reasons:
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And then when all these names, or the greater part of them are found joyned together, it is to expresse the plenitude and perfection of him to whom all these titles appertain.
And then when all these names, or the greater part of them Are found joined together, it is to express the plenitude and perfection of him to whom all these titles appertain.
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The man whom they call Jesus, said the man that was born blinde, Joh. 9.11. Sometimes, the Apostles themselves call him Jesus of Nazareth: but this is when they speak to the Jews, who called him so.
The man whom they call jesus, said the man that was born blind, John 9.11. Sometime, the Apostles themselves call him jesus of Nazareth: but this is when they speak to the jews, who called him so.
I passe by a question which might be moved, Why the Apostle ( Philip. 2.) saith that every knee shall bow at the name of Jesus: And why he doth not say at the name of Jesus Christ, nor at the name of the Lord Jesus. A reason might be given:
I pass by a question which might be moved, Why the Apostle (Philip. 2.) Says that every knee shall bow At the name of jesus: And why he does not say At the name of jesus christ, nor At the name of the Lord jesus. A reason might be given:
or else by way of custom, without thinking whether it be to purpose to say onely Christ, or to say Jesus Christ, or Our Lord Jesus Christ. It is therefore to be noted, that when the Scriptures speak of his sufferings and his death, ordinarily they give him none other then the onely name of Christ. Christ is dead; Christ hath suffered;
or Else by Way of custom, without thinking whither it be to purpose to say only christ, or to say jesus christ, or Our Lord jesus christ. It is Therefore to be noted, that when the Scriptures speak of his sufferings and his death, ordinarily they give him none other then the only name of christ. christ is dead; christ hath suffered;
The sufferings of Christ, &c. This may be, forasmuch as the name of Christ includeth that of Priest, which is the quality in which Christ offered himself to death.
The sufferings of christ, etc. This may be, forasmuch as the name of christ includeth that of Priest, which is the quality in which christ offered himself to death.
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I know that there may be opposed some exceptions, yet in every one of them there is a particular cause why one of those Names is rather used then another. I will produce one example.
I know that there may be opposed Some exceptions, yet in every one of them there is a particular cause why one of those Names is rather used then Another. I will produce one Exampl.
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This is a particularity remarkable, that in the whole description of the Supper, exhibited by the Apostle (1 Cor. 11.) and in all the discourse which he maketh of this subject and the authour of it, he never giveth other name then that of The Lord. The Supper of the Lord;
This is a particularity remarkable, that in the Whole description of the Supper, exhibited by the Apostle (1 Cor. 11.) and in all the discourse which he makes of this Subject and the author of it, he never gives other name then that of The Lord. The Supper of the Lord;
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I have received of the Lord that which also I have delivered unto you; The Lord, in the right in the which he was betraid, took bread; You shew the Lords death; The cup of the Lord;
I have received of the Lord that which also I have Delivered unto you; The Lord, in the right in the which he was betrayed, took bred; You show the lords death; The cup of the Lord;
But this example teacheth us that we ought to use discretion even then when we pronounce the titles of him to whom God hath given a name above every name.
But this Exampl Teaches us that we ought to use discretion even then when we pronounce the titles of him to whom God hath given a name above every name.
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Wherefore Jesus, who received the Sacraments as well of the one as the other Testament, had not that external Anointing which was given to Prophets, Priests and Kings.
Wherefore jesus, who received the Sacraments as well of the one as the other Testament, had not that external Anointing which was given to prophets, Priests and Kings.
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I passe by, that Jesus Christ preaching had the perfection of Divinity. We have but the shreds of this Science, a little scantling of this great piece,
I pass by, that jesus christ preaching had the perfection of Divinity. We have but the shreds of this Science, a little scantling of this great piece,
If an Oratour had this advantage to see the thoughts of them that hear him, he would apply himself to them, rather then to the ordinary rules of his Rhetorick, which knoweth not this method.
If an Orator had this advantage to see the thoughts of them that hear him, he would apply himself to them, rather then to the ordinary rules of his Rhetoric, which Knoweth not this method.
A conjecture of what our Lord wrote, when the Pharisees demanded his judgement touching the punishment of the adulteresse, Joh. 8. Once onely we finde that he read, and once onely we finde that he wrote.
A conjecture of what our Lord wrote, when the Pharisees demanded his judgement touching the punishment of the adulteress, John 8. Once only we find that he read, and once only we find that he wrote.
Now though it be hard to finde what was contained in it, since the History hath passed it over in silence, neverthelesse many Expositours, ancient and modern, have brought their conjectures.
Now though it be hard to find what was contained in it, since the History hath passed it over in silence, nevertheless many Expositors, ancient and modern, have brought their Conjectures.
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having first declared that if she were innocent, that drink, which contained the blottings of this writing mingled with the dust, should not be hurtful to her.
having First declared that if she were innocent, that drink, which contained the blottings of this writing mingled with the dust, should not be hurtful to her.
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as if he should say, You your selves, are you innocent? Could you drink this dust which beareth the writing of the oath of execration? Let him among you that is without sin, cast the first stone at her.
as if he should say, You your selves, Are you innocent? Could you drink this dust which bears the writing of the oath of execration? Let him among you that is without since, cast the First stone At her.
But it would have seemed that the foundations of the Kingdom of Christ, which is not of this world, had been laid through the strength of the arm of man.
But it would have seemed that the foundations of the Kingdom of christ, which is not of this world, had been laid through the strength of the arm of man.
For the same cause, the wisedom of God would that the Gospel should be spread thorowout the world, long time before any King or Emperour embraced the Christian Religion:
For the same cause, the Wisdom of God would that the Gospel should be spread throughout the world, long time before any King or Emperor embraced the Christian Religion:
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Saint Matthew searched out his original from Abraham (chap. 1.) Saint Luke followeth it backward as far as Adam (chap. 3.) Saint John passeth further upward,
Saint Matthew searched out his original from Abraham (chap. 1.) Saint Lycia follows it backward as Far as Adam (chap. 3.) Saint John passes further upward,
even to the eternal generation of this Word that was made flesh ( chap. 1.) So they lead us to Christ, mounting up four several steps in the which he is represented to us.
even to the Eternal generation of this Word that was made Flesh (chap. 1.) So they led us to christ, mounting up four several steps in the which he is represented to us.
And finally, having traversed all ages, thorow so many generations, we come to contemplate him in the beginning, in the bosome of the Father, in that Eternity in which he was with God.
And finally, having traversed all ages, thorough so many generations, we come to contemplate him in the beginning, in the bosom of the Father, in that Eternity in which he was with God.
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This is Antichrist, which denieth that Jesus Christ is come in the flesh, saith Saint John in his first Epistle, chap. 4. This Heresie is marked as the most capital,
This is Antichrist, which Denieth that jesus christ is come in the Flesh, Says Saint John in his First Epistle, chap. 4. This Heresy is marked as the most capital,
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But after he was risen, when he speaketh of himself, he is no more called the Son of Man. Surely, the resurrection hath not brought to nothing his Humanity:
But After he was risen, when he speaks of himself, he is no more called the Son of Man. Surely, the resurrection hath not brought to nothing his Humanity:
But being raised from the dead, Ought not Christ (saith he) to have suffered? Why the most glorious miracles which our Lord wrought, were often preceded by some action which witnessed those weaknesses to which his humane nature was made subject.
But being raised from the dead, Ought not christ (Says he) to have suffered? Why the most glorious Miracles which our Lord wrought, were often preceded by Some actium which witnessed those Weaknesses to which his humane nature was made Subject.
In the most glorious demonstrations of his Deity, and even before he bringeth them forth, he would have us to see that he was truely Man. Of an admirable harmony which is found between the three periods of the three fourteens numbred in the first chapter of Saint Matthew.
In the most glorious demonstrations of his Deity, and even before he brings them forth, he would have us to see that he was truly Man. Of an admirable harmony which is found between the three periods of the three fourteens numbered in the First chapter of Saint Matthew.
The second ended at the Captivity of Babylon, which overthrew the Throne of David. The third and last ended in Jesus Christ himself, who reestablished that Kingdom, and concludeth the Genealogies.
The second ended At the Captivity of Babylon, which overthrew the Throne of David. The third and last ended in jesus christ himself, who Reestablished that Kingdom, and Concludeth the Genealogies.
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And the time current from the nativity of Christ, who boundeth the last fourteen, and all the Genealogies, to the ruine of Jerusalem, in which perished the registers and catalogues of the families of the Jews, was seventy yeers:
And the time current from the Nativity of christ, who bounds the last fourteen, and all the Genealogies, to the ruin of Jerusalem, in which perished the registers and catalogues of the families of the jews, was seventy Years:
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So that the divine providence hath measured Seventy yeers for the life of David, from whom Christ was to descend. Seventy yeers for the Captivity of Babylon. Seventy yeers after the birth of Jesus Christ,
So that the divine providence hath measured Seventy Years for the life of David, from whom christ was to descend. Seventy Years for the Captivity of Babylon. Seventy Years After the birth of jesus christ,
which sheweth among so many lights all of them celestial, that never other spirit then that of God, could have dictated the Scriptures. Two notable preludiums of the birth of Jesus Christ;
which shows among so many lights all of them celestial, that never other Spirit then that of God, could have dictated the Scriptures. Two notable preludiums of the birth of jesus christ;
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The shadow then of this mystery passed first by the Old Testament, in Isaac; afterward to the New, in the person of John the Baptist, whose birth was immediately followed by that of Jesus Christ.
The shadow then of this mystery passed First by the Old Testament, in Isaac; afterwards to the New, in the person of John the Baptist, whose birth was immediately followed by that of jesus christ.
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It is not mine aim here to report the divers opinions of them who have searched in what season of the yeer, in what month and in what day our Saviour was born.
It is not mine aim Here to report the diverse opinions of them who have searched in what season of the year, in what Monn and in what day our Saviour was born.
the Day on which the Israelites went up out of Egypt; the Day of the deliverance of the Jews, in the Book of Esther; the Day on which the Temple was burned by the Babylonians.
the Day on which the Israelites went up out of Egypt; the Day of the deliverance of the jews, in the Book of Esther; the Day on which the Temple was burned by the Babylonians.
It might also be asked, why the holy History mentioneth the time of the yeer and the Day of the death of Christ, that of his resurrection, that of his ascension;
It might also be asked, why the holy History mentioneth the time of the year and the Day of the death of christ, that of his resurrection, that of his Ascension;
and never mentioneth either the Day or the season of the yeer of his nativity. To say that the Evangelists were ignorant of it, or that they had forgotten it,
and never mentioneth either the Day or the season of the year of his Nativity. To say that the Evangelists were ignorant of it, or that they had forgotten it,
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or that they were silent through inadvertency, or that they neglected it as being not at all considerable, this would be to run into a thousand absurdities, easie to be confuted.
or that they were silent through inadvertency, or that they neglected it as being not At all considerable, this would be to run into a thousand absurdities, easy to be confuted.
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Wherefore? Surely, to the end that among other things which are common to him with the other children of Adam, he might also be comprised among them in this point, not to have his Birth-Day expressed in the holy History.
Wherefore? Surely, to the end that among other things which Are Common to him with the other children of Adam, he might also be comprised among them in this point, not to have his Birth-Day expressed in the holy History.
But what doth it concern us that this day is not expressed, more then that of other men? As much as it doth concern us that Jesus Christ hath been reckoned among sinners, even from his Birth.
But what does it concern us that this day is not expressed, more then that of other men? As much as it does concern us that jesus christ hath been reckoned among Sinners, even from his Birth.
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The other Miracles which are recited in the Old Testament, or which have gone before the coming of the Son of God, have been wrought without the intervention of men.
The other Miracles which Are recited in the Old Testament, or which have gone before the coming of the Son of God, have been wrought without the intervention of men.
There may be, to speak this by the way, some allusion or reference of the seven Angels of the Revelation, working upon the Sun and upon all the elements, to these seven men which have heretofore exercised this miraculous power.
There may be, to speak this by the Way, Some allusion or Referente of the seven Angels of the Revelation, working upon the Sun and upon all the elements, to these seven men which have heretofore exercised this miraculous power.
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At one onely time, the Lord ordained seventy men, with power to heal the sick, to cleanse the lepers, to raise the dead, to cast out devils, to tread upon serpents and scorpions,
At one only time, the Lord ordained seventy men, with power to heal the sick, to cleanse the lepers, to raise the dead, to cast out Devils, to tread upon Serpents and scorpions,
I account this point among the advantages of the New Testament, that in it the miraculous power of God hath raised so great a number of instruments, in comparison of them which it employed for the Old Testament.
I account this point among the advantages of the New Testament, that in it the miraculous power of God hath raised so great a number of Instruments, in comparison of them which it employed for the Old Testament.
The last of all those which wrought Miracles before the coming of our Lord, was Elisha. Now from Elisha till that time when the Son of God began to manifest his glory by Miracles, there passed welnigh eight hundred yeers.
The last of all those which wrought Miracles before the coming of our Lord, was Elisha. Now from Elisha till that time when the Son of God began to manifest his glory by Miracles, there passed Wellnigh eight hundred Years.
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Certainly, the wisdom of God would that this great length of time should serve to make them desire that which had not been seen after so many ages, to wit, Miracles wrought by the hand of man;
Certainly, the Wisdom of God would that this great length of time should serve to make them desire that which had not been seen After so many ages, to wit, Miracles wrought by the hand of man;
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as afterward, those that were spectatours glorified God, that had done this honour unto men in giving them this power, Matth. 9.8. That it should dispose their spirits to the expectation of the Messiah, who was to come with miraculous works.
as afterwards, those that were spectators glorified God, that had done this honour unto men in giving them this power, Matthew 9.8. That it should dispose their spirits to the expectation of the Messiah, who was to come with miraculous works.
The Divine Providence did purposely interpose a long distance of ages between them and the time which was destined for the coming of Christ, to the end to shew that none of them could be the Christ.
The Divine Providence did purposely interpose a long distance of ages between them and the time which was destined for the coming of christ, to the end to show that none of them could be the christ.
If then when the coming of Christ approached, some other had appeared with the gift of Miracles, he might have been taken for the Messiah himself, considering the concurrence of time:
If then when the coming of christ approached, Some other had appeared with the gift of Miracles, he might have been taken for the Messiah himself, considering the concurrence of time:
Of all those which have wrought Miracles, there was not one of the Tribe of Judah. Not Moses nor Aaron, who were of the Tribe of Levi. Not Joshua, who was of Ephraim. Not Elijah nor the others, the Tribe of whom is either different or uncertain.
Of all those which have wrought Miracles, there was not one of the Tribe of Judah. Not Moses nor Aaron, who were of the Tribe of Levi. Not joshua, who was of Ephraim. Not Elijah nor the Others, the Tribe of whom is either different or uncertain.
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The first that wrought Miracles under the Old Testament, was the same man that gave the Law, to wit, Moses. The first also that wrought Miracles in the New Testament, was the same that brought the Gospel, to wit, Jesus Christ.
The First that wrought Miracles under the Old Testament, was the same man that gave the Law, to wit, Moses. The First also that wrought Miracles in the New Testament, was the same that brought the Gospel, to wit, jesus christ.
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Having healed the servant of the Centurion, who was neer unto death, on the morrow he raised him who was perfectly dead, to wit, the young man of Naim, Luke 7. Having healed her who had been sick twelve yeers, the same day he raised her that had been dead, being of the age of twelve yeers, Mark 5. It behoveth here to note the divers ages of sicknesses and infirmities of those which he healed.
Having healed the servant of the Centurion, who was near unto death, on the morrow he raised him who was perfectly dead, to wit, the young man of Nain, Lycia 7. Having healed her who had been sick twelve Years, the same day he raised her that had been dead, being of the age of twelve Years, Mark 5. It behooveth Here to note the diverse ages of Sicknesses and infirmities of those which he healed.
as the woman bowed together, Luke 13.11. Others, since eight and thirty yeers, Joh. 5.5. Others, from their infancy; as the Lunatick, Mark 9.21. Others, from their birth;
as the woman bowed together, Lycia 13.11. Others, since eight and thirty Years, John 5.5. Others, from their infancy; as the Lunatic, Mark 9.21. Others, from their birth;
Of the divers actions which Jesus Christ hath done in the Temple of Jerusalem. He entered into the Temple divers times, in divers qualities, and for divers functions.
Of the diverse actions which jesus christ hath done in the Temple of Jerusalem. He entered into the Temple diverse times, in diverse qualities, and for diverse functions.
1. He entered as a private person, and a member of the Common-wealth of Israel; when he was presented to the Lord, fourty days after his nativity, Luke 2.22.
1. He entered as a private person, and a member of the Commonwealth of Israel; when he was presented to the Lord, fourty days After his Nativity, Lycia 2.22.
Now Jesus Christ willing to shew that it was himself that was to come, caused himself to be taken notice of within the Temple it self, by the Miracles which there he produced;
Now jesus christ willing to show that it was himself that was to come, caused himself to be taken notice of within the Temple it self, by the Miracles which there he produced;
2 Chron. 26. Luke 1. But never any sick or impotent were miraculously healed in the Temple, till the comming of the Son of God, who there healed the blinde and the lame, Matth. 21.14.
2 Chronicles 26. Lycia 1. But never any sick or impotent were miraculously healed in the Temple, till the coming of the Son of God, who there healed the blind and the lame, Matthew 21.14.
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Our Lord being in the world, healed corporal maladies, so long as he himself was burdened with our infirmities, that is to say, before his Resurrection.
Our Lord being in the world, healed corporal maladies, so long as he himself was burdened with our infirmities, that is to say, before his Resurrection.
nor that there wanted those that were sick in Israel: But that he healed no more, was because he had appropriated that kinde of Miracles to the time of his humiliation.
nor that there wanted those that were sick in Israel: But that he healed no more, was Because he had appropriated that kind of Miracles to the time of his humiliation.
Wherefore the Scripture ( Matth. 8.17.) rehearsing his curing of divers sick men, saith, that by such acts was verified that Prophecie that saith that he took our infirmities, and bare •ur sicknesses:
Wherefore the Scripture (Matthew 8.17.) rehearsing his curing of diverse sick men, Says, that by such acts was verified that Prophecy that Says that he took our infirmities, and bore •ur Sicknesses:
and sometimes it suppresseth the name of another which should be more considerable. It tells us the name of the robber whom the Jews preferred before Jesus Christ,
and sometime it suppresses the name of Another which should be more considerable. It tells us the name of the robber whom the jews preferred before jesus christ,
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Now setting aside the reasons of this silence, we will retain this, that when the Scripture expresseth the name of a wicked man, this is not always onely to set down the circumstances of the History, but often for other causes.
Now setting aside the Reasons of this silence, we will retain this, that when the Scripture Expresses the name of a wicked man, this is not always only to Set down the Circumstances of the History, but often for other Causes.
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Judas, Annas and Caiaphas, Malchus, Herod, Barabbas, and Pontius Pilate. Now it seemeth that the Scripture, which reciteth how all sorts of men contributed to the death of Christ, would also name one of every condition:
Judas, Annas and Caiaphas, Malchus, Herod, Barabbas, and Pontius Pilate. Now it seems that the Scripture, which reciteth how all sorts of men contributed to the death of christ, would also name one of every condition:
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It importeth that Malchus, who was none other then a servant, was named as well as Caiaphas; and Barabbas, as well as Pilate, though the one be more considerable then the other.
It imports that Malchus, who was none other then a servant, was nam as well as Caiaphas; and Barabbas, as well as Pilate, though the one be more considerable then the other.
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It was requisite that all the mysteries of the Redemption should be fulfilled in that time in which this great Monarchy commanded in Judea; yea, it was requisite that it should be one of the instruments, even in acts quite contrary.
It was requisite that all the Mysteres of the Redemption should be fulfilled in that time in which this great Monarchy commanded in Judea; yea, it was requisite that it should be one of the Instruments, even in acts quite contrary.
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The going of the Israelites out of Egypt, after having kept the Passeover: The Decree of the restauration of Jerusalem, mentioned by the Angel to Daniel, chap. 9.25.
The going of the Israelites out of Egypt, After having kept the Passover: The decree of the restauration of Jerusalem, mentioned by the Angel to daniel, chap. 9.25.
The History teacheth us that the Israelites went out of Egypt within that proper day and the same night in which came to be expired the four hundred and thirty yeers which had past after the calling of Abraham. That calling then came to passe on the same day, Exod. 12. The day also of the death of Christ, which is that of the Passeover, doth concur with the other:
The History Teaches us that the Israelites went out of Egypt within that proper day and the same night in which Come to be expired the four hundred and thirty Years which had passed After the calling of Abraham. That calling then Come to pass on the same day, Exod 12. The day also of the death of christ, which is that of the Passover, does concur with the other:
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and the same day, according to the best computation, ended the seventy weeks of Daniel; whence it followeth that they began on the same day, the day on which went forth the Decree to rebuild the holy City.
and the same day, according to the best computation, ended the seventy weeks of daniel; whence it follows that they began on the same day, the day on which went forth the decree to rebuild the holy city.
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This wonderful concurrence presenteth to our eyes Jesus Christ dying on the same day on which Abraham departed out of Caldea, that Israel went out of Egypt, and that the Decree was pronounced to raise again the walls of Jerusalem. Thus the death of Christ extendeth it self as far as those ages that have past long before it,
This wondered concurrence presents to our eyes jesus christ dying on the same day on which Abraham departed out of Chaldea, that Israel went out of Egypt, and that the decree was pronounced to raise again the walls of Jerusalem. Thus the death of christ extendeth it self as Far as those ages that have passed long before it,
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Let it not displease so many learned men who have authorized this vulgar phrase, That Christ was offered on the Altar of the Crosse. The Crosse was not the Altar of this incomparable Sacrifice.
Let it not displease so many learned men who have authorized this Vulgar phrase, That christ was offered on the Altar of the Cross. The Cross was not the Altar of this incomparable Sacrifice.
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This is an irrefragable Maxime, That the Altar is greater then the Offering in as much as it is the Altar which sanctifieth the Offering, Matth. 23.19.
This is an irrefragable Maxim, That the Altar is greater then the Offering in as much as it is the Altar which Sanctifieth the Offering, Matthew 23.19.
This particularity should seem little considerable, if the Apostle had not opened the mystery, shewing that Christ hath delivered us from the curse, insomuch as he was hanged on the tree;
This particularity should seem little considerable, if the Apostle had not opened the mystery, showing that christ hath Delivered us from the curse, insomuch as he was hanged on the tree;
Was there ever man at whose death appeared such wonders as at the death of Christ? Whence cometh it that neither Moses, nor Joshua, nor Samuel, nor Prophet,
Was there ever man At whose death appeared such wonders as At the death of christ? Whence comes it that neither Moses, nor joshua, nor Samuel, nor Prophet,
nor King, nor Patriarch, hath wrought any Miracle dying? And whence cometh it that this crucified having given up the Ghost, rendeth the Veil of the Temple, darkeneth the Sun, cleaveth the Rocks, shaketh the Earth,
nor King, nor Patriarch, hath wrought any Miracle dying? And whence comes it that this Crucified having given up the Ghost, rendeth the Veil of the Temple, darkeneth the Sun, cleaveth the Rocks, shakes the Earth,
and never any man whatsoever hath had the like honour. Three signes from heaven, exhibited in three several passages, by the which Jesus Christ hath been declared publikely to be the Messiah.
and never any man whatsoever hath had the like honour. Three Signs from heaven, exhibited in three several passages, by the which jesus christ hath been declared publicly to be the Messiah.
And his Death, by which he finished the work of the Redemption. Every one of these mystries was immediately followed and overtaken by a signe from Heaven,
And his Death, by which he finished the work of the Redemption. Every one of these Mysteres was immediately followed and overtaken by a Signen from Heaven,
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When the Jews demanded that Jesus Christ should authorize his calling by some signe from Heaven, they should have learned that which passed at his Birth and his Baptism;
When the jews demanded that jesus christ should authorise his calling by Some Signen from Heaven, they should have learned that which passed At his Birth and his Baptism;
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yea to shew any signe of grief, were it for his own father or mother, Levit. 21.10, 11. Whence it appeareth, that if he found himself in any place where any person was at the point of death, it behoved him to depart from thence immediately;
yea to show any Signen of grief, were it for his own father or mother, Levit. 21.10, 11. Whence it appears, that if he found himself in any place where any person was At the point of death, it behooved him to depart from thence immediately;
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He cometh to search us, yea, within our graves, yea, he guardeth our bones. Why the fear of death was more excusable in the Saints of the Old Testament, then it is now:
He comes to search us, yea, within our graves, yea, he guardeth our bones. Why the Fear of death was more excusable in the Saints of the Old Testament, then it is now:
when he believed he should die, Isai. 38; or as David, Psal. 6. It is a matter of astonishment that these great men have been so exceeding fearful of their departure out of this world.
when he believed he should die, Isaiah 38; or as David, Psalm 6. It is a matter of astonishment that these great men have been so exceeding fearful of their departure out of this world.
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These complaints and the like discourses which the Fathers of the Old Testament have uttered upon this subject, have no more place since that Christ died and rose again;
These complaints and the like discourses which the Father's of the Old Testament have uttered upon this Subject, have no more place since that christ died and rose again;
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But concerning his descent into the deep, the Apostle explaineth it openly, when he opposeth those two one to the other, To descend into the deep, and To be brought back from the de•d.
But Concerning his descent into the deep, the Apostle Explaineth it openly, when he Opposeth those two one to the other, To descend into the deep, and To be brought back from the de•d.
As for the name of the Abysse, it is known that Jesus Christ calleth his Sepulchre the heart of the earth, comparing it to the place where Jonah had been in the Abysse, Matth. 12.40. From hence it cometh, that many understand by the descent of Christ into hell, that after his burial he was yet farther humbled so far as to sojourn in the estate of the dead, that is to say, within his Sepulcher, from whence he was raised by his Resurrection.
As for the name of the Abyss, it is known that jesus christ calls his Sepulchre the heart of the earth, comparing it to the place where Jonah had been in the Abyss, Matthew 12.40. From hence it comes, that many understand by the descent of christ into hell, that After his burial he was yet farther humbled so Far as to sojourn in the estate of the dead, that is to say, within his Sepulcher, from whence he was raised by his Resurrection.
And many Orthodox men take that extreme humiliation of Christ for his descent into hell. Now why he did use the words of this Psalm, a reason is given.
And many Orthodox men take that extreme humiliation of christ for his descent into hell. Now why he did use the words of this Psalm, a reason is given.
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There is seen the parting of his garments, the casting of lots for his coat, his hands and feet pierced, his enemies wagging the head, and vomitout their mockeries.
There is seen the parting of his garments, the casting of lots for his coat, his hands and feet pierced, his enemies wagging the head, and vomitout their mockeries.
The first action, say they, that the Priests and the Levites daily did in the Temple, into which they entered at break of day, was to sing this two and twentieth Psalm; the which, upon this occasion, beareth for the title, A Psalm of the dawning of the day, and beginneth, My God, my God,
The First actium, say they, that the Priests and the Levites daily did in the Temple, into which they entered At break of day, was to sing this two and twentieth Psalm; the which, upon this occasion, bears for the title, A Psalm of the dawning of the day, and begins, My God, my God,
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why hast thou forsaken me? I observe from hence, that the first words with which the Priests began the first hour and the first act of their Functions, are the same which Christ uttered in the last hour and the last act of the Redemption:
why hast thou forsaken me? I observe from hence, that the First words with which the Priests began the First hour and the First act of their Functions, Are the same which christ uttered in the last hour and the last act of the Redemption:
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and of declaring that all was finished, he cried out, My God, my God, why hast thou forsaken me? He ended where the Priests began, to shew that all the ancient Priesthood,
and of declaring that all was finished, he cried out, My God, my God, why hast thou forsaken me? He ended where the Priests began, to show that all the ancient Priesthood,
Now setting aside the marvellous Oeconomy by which God measured and divided the times which preceded the coming of Christ, in which is seen an infinity of steps and proportions,
Now setting aside the marvellous Oeconomy by which God measured and divided the times which preceded the coming of christ, in which is seen an infinity of steps and proportions,
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we will onely say, That it was important for the glory of God, and to render so much the more glorious the benefit of Redemption, that sin and death should reign a long time,
we will only say, That it was important for the glory of God, and to render so much the more glorious the benefit of Redemption, that since and death should Reign a long time,
and devour a long rank of generations, before the Saviour should shew himself: For that long durance of sin and death, extending it self thorow so many ages,
and devour a long rank of generations, before the Saviour should show himself: For that long durance of since and death, extending it self thorough so many ages,
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and the necessity of the remedy; and how great is the vertue of Christ who hath healed an evil so universal, and so inveterate, Rom. 5.14. That for these ends, and to shew the abundance of Grace, God permitted that sin should abound;
and the necessity of the remedy; and how great is the virtue of christ who hath healed an evil so universal, and so inveterate, Rom. 5.14. That for these ends, and to show the abundance of Grace, God permitted that since should abound;
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before God should send his Son, Gal. 4.1, &c. An admirable concurrence of the time of Redemption with the times of the most famous Ceremonies of the Law. An observation upon this subject.
before God should send his Son, Gal. 4.1, etc. an admirable concurrence of the time of Redemption with the times of the most famous Ceremonies of the Law. an observation upon this Subject.
in which every day was offered the evening Sacrifice, which was the conclusion of all daily Ceremonies, Exod. 29.39. and in which also was slain the Paschal Lamb, when his yeer-day was come, Exod. 12.6.
in which every day was offered the evening Sacrifice, which was the conclusion of all daily Ceremonies, Exod 29.39. and in which also was slave the Paschal Lamb, when his yeer-day was come, Exod 12.6.
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In the Yeer of Jubilee, according to the most exact Chronologie, which reckoning every fiftieth yeer after the division of the Land of promise to the yeer in which Christ died, findeth that he suffered in the yeer of Jubilee:
In the Year of Jubilee, according to the most exact Chronology, which reckoning every fiftieth year After the division of the Land of promise to the year in which christ died, finds that he suffered in the year of Jubilee:
That which I here observe, is the general concurrence of all the times the most famous in the Law, with the time of the Redemption, which comprised and determined all.
That which I Here observe, is the general concurrence of all the times the most famous in the Law, with the time of the Redemption, which comprised and determined all.
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To all this I will adde this Observation. The yeer of Jubilee began the tenth day after the Equinoctial of September, Levit. 15.9. and Jesus Christ died a few days after the Equinoctial of the Spring following:
To all this I will add this Observation. The year of Jubilee began the tenth day After the Equinoctial of September, Levit. 15.9. and jesus christ died a few days After the Equinoctial of the Spring following:
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A mysterious reason of the name which the Apostle giveth to the Sacrifice of Christ, calling it A Sacrifice of a sweet smelling savour, Ephes. 5.2. Many read these terms of the Apostle, without knowing the importance, nor seeing at what they aim.
A mysterious reason of the name which the Apostle gives to the Sacrifice of christ, calling it A Sacrifice of a sweet smelling savour, Ephesians 5.2. Many read these terms of the Apostle, without knowing the importance, nor seeing At what they aim.
It behoveth therefore to observe that there were two kindes of Oblations under the Law. One sort was accompanied with a perfume of Incense which was burned with them;
It behooveth Therefore to observe that there were two Kinds of Oblations under the Law. One sort was accompanied with a perfume of Incense which was burned with them;
and for this cause they are called Offerings of a sweet savour, Levit. 2.2.9. The others, howsoever approved by the Law, bare not the name of Oblations of a sweet savour, because they were without perfume, Levit. 2.12.
and for this cause they Are called Offerings of a sweet savour, Levit. 2.2.9. The Others, howsoever approved by the Law, bore not the name of Oblations of a sweet savour, Because they were without perfume, Levit. 2.12.
And particularly it is to be noted, that it was forbidden to burn any perfume upon the Oblations which were presented for sins, Levit. 5.11. in which the Law-giver gave to understand, that the memory of sin, yea the Sacrifices which mentioned them, were not of a sweet savour, Numb 5.15.
And particularly it is to be noted, that it was forbidden to burn any perfume upon the Oblations which were presented for Sins, Levit. 5.11. in which the Lawgiver gave to understand, that the memory of since, yea the Sacrifices which mentioned them, were not of a sweet savour, Numb 5.15.
Upon this, we are to consider why the Law declared that that which was offered for sins, could not be of a sweet savour, seeing that Christ was offered for sins,
Upon this, we Are to Consider why the Law declared that that which was offered for Sins, could not be of a sweet savour, seeing that christ was offered for Sins,
The reason is, that the Legal Oblations removed not at all the infection of the sin which they represented, rather themselves remained burdened with it:
The reason is, that the Legal Oblations removed not At all the infection of the since which they represented, rather themselves remained burdened with it:
But Christ bearing our sins upon him, vanquished and carried away this corruption. This point furnisheth us with an invincible argument against the Jews.
But christ bearing our Sins upon him, vanquished and carried away this corruption. This point furnisheth us with an invincible argument against the jews.
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From whence it followeth (otherwise we are for ever miserable) that there is another kinde of Offering, another Sacrifice of Expiation, quite other then those of the Law, which abolisheth the stench of our crimes.
From whence it follows (otherwise we Are for ever miserable) that there is Another kind of Offering, Another Sacrifice of Expiation, quite other then those of the Law, which abolisheth the stench of our crimes.
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THe Wisdom of God hath shewed the Resurrection of the dead in divers examples, which it hath distributed with order and proportion. Three before the coming of Jesus Christ, Three by Jesus Christ himself before his death,
THe Wisdom of God hath showed the Resurrection of the dead in diverse Examples, which it hath distributed with order and proportion. Three before the coming of jesus christ, Three by jesus christ himself before his death,
Before the coming of Christ, God raised the son of the widow of Sarephta, the son of the Shunamite, and one dead man that had been cast into the Sepulchre of Elisha, 1 King. 17. 2 King. 4 and 13. Jesus Christ, before his death, raised the son of the widow of Naim, the daughter of Jairus, and Lazarus, Luke 7.15. Matth. 9. Joh. 11.
Before the coming of christ, God raised the son of the widow of Zarephath, the son of the Shunamite, and one dead man that had been cast into the Sepulchre of Elisha, 1 King. 17. 2 King. 4 and 13. jesus christ, before his death, raised the son of the widow of Nain, the daughter of Jairus, and Lazarus, Lycia 7.15. Matthew 9. John 11.
After the Resurrection of Christ, God hath first caused to be seen that of many Saints which were raised out of the dust, Matth. 27.52, 53. Afterward, that of Tabitha, Acts 9.40.
After the Resurrection of christ, God hath First caused to be seen that of many Saints which were raised out of the dust, Matthew 27.52, 53. Afterwards, that of Tabitha, Acts 9.40.
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And for the third example, that of the young man Eutychus, Act. 20.9, 10, 11, 12. There are notable resemblances between the three that were raised under the Old Testament, and the three which Jesus Christ raised before his death.
And for the third Exampl, that of the young man Eutychus, Act. 20.9, 10, 11, 12. There Are notable resemblances between the three that were raised under the Old Testament, and the three which jesus christ raised before his death.
Moreover, the last of the three raised before the coming of Christ, was already entered into the grave, where he touched the bones of the Prophet Elisha; and the last of the three raised by Christ, to wit, Lazarus, had already stayed four days within the Sepulchre.
Moreover, the last of the three raised before the coming of christ, was already entered into the grave, where he touched the bones of the Prophet Elisha; and the last of the three raised by christ, to wit, Lazarus, had already stayed four days within the Sepulchre.
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I passe by the ordinary reasons which are brought concerning this, and will onely observe a Maxime which I finde in this matter, to wit, That never any dead man was raised again on the Sabbath day.
I pass by the ordinary Reasons which Are brought Concerning this, and will only observe a Maxim which I find in this matter, to wit, That never any dead man was raised again on the Sabbath day.
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For the present question, we may say that Jesus Christ, who is the Head of the Resurrection, would shew the communion which is between him and others that are raised, in whom we have a preludium of the general Resurrection.
For the present question, we may say that jesus christ, who is the Head of the Resurrection, would show the communion which is between him and Others that Are raised, in whom we have a preludium of the general Resurrection.
And forasmuch as none of them recovered life on the Sabbath day, he also, not to seem to disjoyn himself from them, would not that his Resurrection should fall on that day.
And forasmuch as none of them recovered life on the Sabbath day, he also, not to seem to disjoin himself from them, would not that his Resurrection should fallen on that day.
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the first three being distinguished from the three following, by a most evident mark. The first three days of the world, with their nights, had neither Sun, nor Moon,
the First three being distinguished from the three following, by a most evident mark. The First three days of the world, with their nights, had neither Sun, nor Moon,
As therefore the Creation hath had three days extraordinary, so the Redemption in the which the world hath been as created anew, hath had these three marvellous days in the which Christ continued among the dead;
As Therefore the Creation hath had three days extraordinary, so the Redemption in the which the world hath been as created anew, hath had these three marvellous days in the which christ continued among the dead;
It is to be observed, that himself speaking of the three days of his stay within the bowels of the earth ( Matth. 12.) which ought not to be understood of three entire days, had regard to the history of the Creation, which reckoneth the Evening and the Morning for a Day, a part for the whole, Gen. 1.5, 8. The first and neerest cause of the three days detaining of Jonah in the whales belly.
It is to be observed, that himself speaking of the three days of his stay within the bowels of the earth (Matthew 12.) which ought not to be understood of three entire days, had regard to the history of the Creation, which Reckoneth the Evening and the Morning for a Day, a part for the Whole, Gen. 1.5, 8. The First and nearest cause of the three days detaining of Jonah in the Whale's belly.
The three days which he would not passe over in a great City among men, it was necessary for him to passe in the intrails of a fish, out of the sight of men and sun.
The three days which he would not pass over in a great city among men, it was necessary for him to pass in the entrails of a Fish, out of the sighed of men and sun.
From this historical consideration, we come to that of this great mystery which is enclosed in the detention and deliverance of Jonah. The Resurrection of Christ figured in Hezekiah, by a double resemblance.
From this historical consideration, we come to that of this great mystery which is enclosed in the detention and deliverance of Jonah. The Resurrection of christ figured in Hezekiah, by a double resemblance.
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It is sufficiently known that this Resurrection, as touching the circumstance of the Third Day, hath been prefigured in Isaac, in Jonah, in Hezekiah: A Patriarch, a Prophet, a King, have been the types.
It is sufficiently known that this Resurrection, as touching the circumstance of the Third Day, hath been prefigured in Isaac, in Jonah, in Hezekiah: A Patriarch, a Prophet, a King, have been the types.
Isaac destined to be offred an whole-burnt-offering, and remaining as dead in the brest of his father, is as returned to life on the third day, Gen. 22. Heb. 11.19.
Isaac destined to be offered an whole-burnt-offering, and remaining as dead in the breast of his father, is as returned to life on the third day, Gen. 22. Hebrew 11.19.
And this figure which marketh out the Resurrection of Christ on the third day, extendeth also all along the fourty days which Christ gave unto the world after his Resurrection, before he left the earth.
And this figure which marks out the Resurrection of christ on the third day, extendeth also all along the fourty days which christ gave unto the world After his Resurrection, before he left the earth.
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But that which I observe concerning this last, and which I adde to the observations of those which have gone before me, is another correspondence which is found between the wonders that befell in this subject;
But that which I observe Concerning this last, and which I add to the observations of those which have gone before me, is Another correspondence which is found between the wonders that befell in this Subject;
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But the shadow which returned ten degrees backward, to foreshew the return of Hezekiah to the course of his life, was not so miraculous as the return of Christ from among the dead, verified by ten Appatitions, by which,
But the shadow which returned ten Degrees backward, to foreshow the return of Hezekiah to the course of his life, was not so miraculous as the return of christ from among the dead, verified by ten Appatitions, by which,
Of all those whom God hath caused to return into the world after they were dead, there is not one whom the Scripture saith to have been raised on the Third Day.
Of all those whom God hath caused to return into the world After they were dead, there is not one whom the Scripture Says to have been raised on the Third Day.
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The son of the Shunamite, he of Naim, Tabitha, and the man which was raised from death in the Sepulchre of Elisha, most probably had not yet reached to their Third Day among the dead, when they returned to life:
The son of the Shunamite, he of Nain, Tabitha, and the man which was raised from death in the Sepulchre of Elisha, most probably had not yet reached to their Third Day among the dead, when they returned to life:
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As on the contrary, many others have been raised after their third day, to wit, Lazarus, and the Saints that rose from the dust, when Christ rose again.
As on the contrary, many Others have been raised After their third day, to wit, Lazarus, and the Saints that rose from the dust, when christ rose again.
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This circumstance of the Third Day for the Resurrection, hath been appropriated to Christ, and marked out for him in the Calender of the Prophets, to the end that among other signes which distinguish him from all others that were raised, he might be known also by this,
This circumstance of the Third Day for the Resurrection, hath been appropriated to christ, and marked out for him in the Calendar of the prophets, to the end that among other Signs which distinguish him from all Others that were raised, he might be known also by this,
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When Lazarus was dead, our Lord let passe the Third Day, before he raised him, and stayed till the Fourth, Joh. 11.39. Among divers reasons of this delay, I reckon this.
When Lazarus was dead, our Lord let pass the Third Day, before he raised him, and stayed till the Fourth, John 11.39. Among diverse Reasons of this Delay, I reckon this.
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because he had already raised two dead which had not as yet been put into the earth, to wit, the young man of Naim, and the daughter of Jairus which was deceased but a few hours before.
Because he had already raised two dead which had not as yet been put into the earth, to wit, the young man of Nain, and the daughter of Jairus which was deceased but a few hours before.
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as he did, when from thence he fetched Lazarus. But this dead man had not his Resurrection on the Third Day, our Lord having deferred if till the Fourth,
as he did, when from thence he fetched Lazarus. But this dead man had not his Resurrection on the Third Day, our Lord having deferred if till the Fourth,
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That of Christ, who rose himself, and at the same time raised many others, whose graves he had opened at his own death, Matth. 27.52, 53. The two first were preparatories to the wonders of the third.
That of christ, who rose himself, and At the same time raised many Others, whose graves he had opened At his own death, Matthew 27.52, 53. The two First were Preparatories to the wonders of the third.
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two under the Old Testament, and two in the New. The two first are Elijah and his successour Elisha: The one raised the son of the widow of Sarephta, the other the son of the Shunamite. The two other are Saint Peter and Saint Paul: The one raised Dorcas; the other, Eutychus. So God raised two instruments of the Resurrection,
two under the Old Testament, and two in the New. The two First Are Elijah and his successor Elisha: The one raised the son of the widow of Zarephath, the other the son of the Shunamite. The two other Are Saint Peter and Saint Paul: The one raised Dorcas; the other, Eutychus. So God raised two Instruments of the Resurrection,
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Christ appeared between the two first and the two last, as the Sun among the Planets, spreading his quickning power over the dead of the one and the other Testament.
christ appeared between the two First and the two last, as the Sun among the Planets, spreading his quickening power over the dead of the one and the other Testament.
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And beside all this, by all the Scriptures, beginning at Moses, and going thorow all the Prophets, he proved the necessity and verity of his Resurrection.
And beside all this, by all the Scriptures, beginning At Moses, and going thorough all the prophets, he proved the necessity and verity of his Resurrection.
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Those whom God raised, either were children, (as he of Sarephta, and the son of the Shunamite ) or young people, (as he of Naim, the daughter of Jairus, and Eutychus ) or without any mark of eminent quality in the Church (as he that came living out of the grave of Elisha, Lazarus, and Tabitha. ) For as for the Saints which appeared on the day of the Resurrection of Christ, they did no more then passe by,
Those whom God raised, either were children, (as he of Zarephath, and the son of the Shunamite) or young people, (as he of Nain, the daughter of Jairus, and Eutychus) or without any mark of eminent quality in the Church (as he that Come living out of the grave of Elisha, Lazarus, and Tabitha.) For as for the Saints which appeared on the day of the Resurrection of christ, they did no more then pass by,
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Whereupon it may be asked, Why being raised from the dead, they stayed no longer time in the world, that there might have been some time to converse with them? And in sum,
Whereupon it may be asked, Why being raised from the dead, they stayed no longer time in the world, that there might have been Some time to converse with them? And in sum,
Why did not our Lord raise John the Baptist, who had been his forerunner and his contemporary in the days of his flesh? Was it not to the purpose that that excellent Prophet,
Why did not our Lord raise John the Baptist, who had been his forerunner and his contemporary in the days of his Flesh? Was it not to the purpose that that excellent Prophet,
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If Abraham, or David, or any one of the Prophets, or any one of them who wrought Miracles in their life time, had returned to the world there to make their abode, there had never wanted those who would have honoured them excessively.
If Abraham, or David, or any one of the prophets, or any one of them who wrought Miracles in their life time, had returned to the world there to make their Abided, there had never wanted those who would have honoured them excessively.
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If Superstition made Idols of the dead bodies of Saints, how much more would it have ido•ized the very bodies themselves living after their death? This is one of the causes for which God liked better to raise an ordinary man, who had touched the bones of Elisha, then to raise Elisha himself:
If Superstition made Idols of the dead bodies of Saints, how much more would it have ido•ized the very bodies themselves living After their death? This is one of the Causes for which God liked better to raise an ordinary man, who had touched the bones of Elisha, then to raise Elisha himself:
For when the Son of God caused himself to be known by his miraculous actions, divers notwithstanding took him for John the Baptist, whom they imagined to be raised from the dead,
For when the Son of God caused himself to be known by his miraculous actions, diverse notwithstanding took him for John the Baptist, whom they imagined to be raised from the dead,
and to be the authour of those marvels that then were wrought, Matth. 14.2. and 16.13, 14. This errour had passed further, if that Prophet had in effect been raised:
and to be the author of those marvels that then were wrought, Matthew 14.2. and 16.13, 14. This error had passed further, if that Prophet had in Effect been raised:
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or have not stayed alive some few moments of time upon the earth; but Christ stayed fourty days, and conversed with many, at several times, in several places, and in several occurrences.
or have not stayed alive Some few moments of time upon the earth; but christ stayed fourty days, and conversed with many, At several times, in several places, and in several occurrences.
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How many questions should we ask him? We should demand of him what remembrance he had, what being his soul had out of the body, in what place it lodged, in what condition it found it self, what it saw or understood, and what it did.
How many questions should we ask him? We should demand of him what remembrance he had, what being his soul had out of the body, in what place it lodged, in what condition it found it self, what it saw or understood, and what it did.
And even when Eutychus was raised, ( Acts 20.9.) which happened in the presence of many spectatours, he put himself again into the assembly, to hear Saint Paul; nor did they forsake the preaching of the Apostle, to ask or hearken to one that was returned from the dead.
And even when Eutychus was raised, (Acts 20.9.) which happened in the presence of many spectators, he put himself again into the assembly, to hear Saint Paul; nor did they forsake the preaching of the Apostle, to ask or harken to one that was returned from the dead.
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and the subject, of their discourse was of the decease which the Redeemer was to accomplish in Jerusalem, Luke 9. But for the rest, all the dead which have been raised, keep silence in the History;
and the Subject, of their discourse was of the decease which the Redeemer was to accomplish in Jerusalem, Lycia 9. But for the rest, all the dead which have been raised, keep silence in the History;
Hereupon it is to be considered why the Scripture never rehearseth what they have said: For an omission so notable and universal cannot be without cause.
Hereupon it is to be considered why the Scripture never rehearseth what they have said: For an omission so notable and universal cannot be without cause.
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We finde therefore that this is an honour reserved to Christ, to be the onely man, among them that were raised from the dead, whose words should be registred;
We find Therefore that this is an honour reserved to christ, to be the only man, among them that were raised from the dead, whose words should be registered;
Wherefore the holy History expresseth very amply the words which the Son of God uttered after his Resurrection, to divers persons, & upon divers subjects:
Wherefore the holy History Expresses very amply the words which the Son of God uttered After his Resurrection, to diverse Persons, & upon diverse subject's:
but for the rest which returned from the dead, it mentioneth not so much as one word of all that they have spoken. Three several Fourties of Days, in the time that our Saviour stayed in this world. Observations upon this circumstance.
but for the rest which returned from the dead, it mentioneth not so much as one word of all that they have spoken. Three several forties of Days, in the time that our Saviour stayed in this world. Observations upon this circumstance.
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Fourty days passed after the birth of Christ, till the first entry he made into the Temple, to be presented according to the Law, Levit. 12. Luke 2.22. Fourty days after his Baptism, till the day he began to enter upon the functions of his charge, having miraculously fasted all that time:
Fourty days passed After the birth of christ, till the First entry he made into the Temple, to be presented according to the Law, Levit. 12. Lycia 2.22. Fourty days After his Baptism, till the day he began to enter upon the functions of his charge, having miraculously fasted all that time:
In the first Fourty, he appeared as a common man, as all the rest of the first-born of Israel, which they carried to the Temple to consecrate them to God.
In the First Fourty, he appeared as a Common man, as all the rest of the firstborn of Israel, which they carried to the Temple to consecrate them to God.
In the third, he appeared as the Son of God, being declared to be so by his Resurrection, Rom. 1.4. Many memorable periods have begun and ended by Fourties of days or yeers.
In the third, he appeared as the Son of God, being declared to be so by his Resurrection, Rom. 1.4. Many memorable periods have begun and ended by forties of days or Years.
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The slavery of the Hebrews in Egypt, and the peregrinations of their Fathers, lasted ten times Fourty yeers, ( Gen. 15.13.) to wit, till their going out of Egypt; and were followed by another Fourty yeers of their sojourning in the desert.
The slavery of the Hebrews in Egypt, and the Peregrinations of their Father's, lasted ten times Fourty Years, (Gen. 15.13.) to wit, till their going out of Egypt; and were followed by Another Fourty Years of their sojourning in the desert.
Moreover, after their going up out of Egypt, to the yeer in which Solomon laid the foundations of the Temple, which is a date of a great consideration in the sacred History, there passed twelve times Fourty yeers, 1 King. 6.1.
Moreover, After their going up out of Egypt, to the year in which Solomon laid the foundations of the Temple, which is a date of a great consideration in the sacred History, there passed twelve times Fourty Years, 1 King. 6.1.
Why the Son of God entered no more into the Temple, after his Resurrection. And the difference in this regard between Him and those which were his principal types.
Why the Son of God entered no more into the Temple, After his Resurrection. And the difference in this regard between Him and those which were his principal types.
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Now the Son of God being raised from the dead, entered indeed into the City of Jerusalem, and revisited divers places which he had frequented before his death,
Now the Son of God being raised from the dead, entered indeed into the city of Jerusalem, and revisited diverse places which he had frequented before his death,
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For it was not convenient that this great and Eternal Priest having consummated the Sacrifice which disannulled all those of the Temple, of which he had rent the vail,
For it was not convenient that this great and Eternal Priest having consummated the Sacrifice which Disannulled all those of the Temple, of which he had rend the Vail,
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and being to make his entrance into the Sanctuary of heaven, should return into that which was none other then a figure of the heavenly, Heb. 9.24. Of those which have seen the Son of God being in heaven.
and being to make his Entrance into the Sanctuary of heaven, should return into that which was none other then a figure of the heavenly, Hebrew 9.24. Of those which have seen the Son of God being in heaven.
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We know that he hath been seen in all the three degrees of his Exaltation. He was seen after his Resurrection, by more then five hundred persons at one time.
We know that he hath been seen in all the three Degrees of his Exaltation. He was seen After his Resurrection, by more then five hundred Persons At one time.
And finally, he hath been seen at the right hand of God, by Saint Steven and by Saint Paul. These two witnesses sufficed for the publishing the third degree of his Exaltation, the first and the second being attested by so great a number of persons.
And finally, he hath been seen At the right hand of God, by Saint Steven and by Saint Paul. These two Witnesses sufficed for the publishing the third degree of his Exaltation, the First and the second being attested by so great a number of Persons.
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It is a thing considerable that the Wisdom of God hath chosen the first of the Martyrs and the last of the Apostles, to be eye-witnesses of the glory of his Son:
It is a thing considerable that the Wisdom of God hath chosen the First of the Martyrs and the last of the Apostles, to be Eyewitnesses of the glory of his Son:
and Jesus standing at the right hand of God, Acts 7.55, 56. The other having been a sworn enemy of the Name of Christ and of those that believed in him, hath confessed that he saw him in glory after his Ascension, 1 Cor. 9.1. and 15.8. The one is the first that sealed this truth with his blood:
and jesus standing At the right hand of God, Acts 7.55, 56. The other having been a sworn enemy of the Name of christ and of those that believed in him, hath confessed that he saw him in glory After his Ascension, 1 Cor. 9.1. and 15.8. The one is the First that sealed this truth with his blood:
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On the contrary, one alone and the same Christ was conceived miraculously, exercised the power of Miracles and that of a Prophet, came back from the dead, is ascended bodily into heaven;
On the contrary, one alone and the same christ was conceived miraculously, exercised the power of Miracles and that of a Prophet, Come back from the dead, is ascended bodily into heaven;
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but Chri•• was carried thither by his own power And finally, as he holdeth the fir•• place in all things, he alone is set dow• at the Right Hand of God.
but Chri•• was carried thither by his own power And finally, as he holds the fir•• place in all things, he alone is Set dow• At the Right Hand of God.
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Or to give protection to Jacob going into Egypt, Gen. 46.4. Or to do justice to the Hebrews, which were oppressed by the Egyptians, Exod. 3.8. Certainly the Scripture intended not to say that God descended locally;
Or to give protection to Jacob going into Egypt, Gen. 46.4. Or to do Justice to the Hebrews, which were oppressed by the egyptians, Exod 3.8. Certainly the Scripture intended not to say that God descended locally;
yet so it is that he will one day really descend, in the person of his Son. Now forasmuch as he will not descend but to execute judgement, all the other Descents which the Scripture attributeth to him, meet in the same scope:
yet so it is that he will one day really descend, in the person of his Son. Now forasmuch as he will not descend but to execute judgement, all the other Descents which the Scripture attributeth to him, meet in the same scope:
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for the first that dislodged, was Abel; the second was Adam; the third was Enoch. The first went out of the world by a violent death, The second, by a natural death.
for the First that dislodged, was Abel; the second was Adam; the third was Enoch. The First went out of the world by a violent death, The second, by a natural death.
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For all those which shall go out of the world after these three first, or who shall go out hereafter, by which soever of these three ways, go but in the footsteps of some one of these three forerunners, who are (in this regard) an abridgement of all mankinde, divided as in three bands.
For all those which shall go out of the world After these three First, or who shall go out hereafter, by which soever of these three ways, go but in the footsteps of Some one of these three forerunners, who Are (in this regard) an abridgement of all mankind, divided as in three bans.
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And particularly, as those who ought to passe by that above-named change, to be translated from this life without seeing death, shall be the last that dislodge;
And particularly, as those who ought to pass by that abovenamed change, to be translated from this life without seeing death, shall be the last that dislodge;
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How many yeers should passe to the death of Christ, Dan. 9.24. We know that some of these predictions have been given four hundred, yea four hundred and ninety yeers before their time expired.
How many Years should pass to the death of christ, Dan. 9.24. We know that Some of these predictions have been given four hundred, yea four hundred and ninety Years before their time expired.
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Yea, God hath not onely given an account of yeers, but sometimes hath punctually set down the very day on which a deliverance or other event should come to passe, Dan. 12.11, 12.
Yea, God hath not only given an account of Years, but sometime hath punctually Set down the very day on which a deliverance or other event should come to pass, Dan. 12.11, 12.
But neither the Day of the last Judgement, nor the Yeer, nor yet the Age which is to make an end of all the rest, was ever set down in any Prophecie, whatsoever the curious can say against it.
But neither the Day of the last Judgement, nor the Year, nor yet the Age which is to make an end of all the rest, was ever Set down in any Prophecy, whatsoever the curious can say against it.
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When God hath foretold that such or such a notable event, where the time could not be foreseen by any humane wisdom, should come to passe in such a Yeer or on such a Day, the principal scope of these predictions hath been to confirm the faith of them which should see them accomplished, ( Joh. 13.19.) For they that lived until that time,
When God hath foretold that such or such a notable event, where the time could not be foreseen by any humane Wisdom, should come to pass in such a Year or on such a Day, the principal scope of these predictions hath been to confirm the faith of them which should see them accomplished, (John 13.19.) For they that lived until that time,
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and saw the Prophecie effected precisely at the day named, even against all appearance, had so much the more reason to believe in God for the time to come, in so manifest an experience of his infallible truth:
and saw the Prophecy effected precisely At the day nam, even against all appearance, had so much the more reason to believe in God for the time to come, in so manifest an experience of his infallible truth:
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For the breath of God, which made man a living soul, was the Spirit of the Almighty, Gen. 2.7. Job 33.4. 3. That of the body of Christ, which alone among all men was conceived by the holy Ghost, Luke 1.35. 4. That of the new man:
For the breath of God, which made man a living soul, was the Spirit of the Almighty, Gen. 2.7. Job 33.4. 3. That of the body of christ, which alone among all men was conceived by the holy Ghost, Lycia 1.35. 4. That of the new man:
and his effects, under the names of Water, of Fire, of Anointing with Oil, and of Sprinkling of Blood. The true interpretation of these terms, contained in divers passages.
and his effects, under the names of Water, of Fire, of Anointing with Oil, and of Sprinkling of Blood. The true Interpretation of these terms, contained in diverse passages.
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It is requisite therefore to know that all the Purifications of the Law, which were figures of that Purification which we have by the holy Ghost, were wrought either by Water,
It is requisite Therefore to know that all the Purifications of the Law, which were figures of that Purification which we have by the holy Ghost, were wrought either by Water,
as when God commanded to purifie the spoil which they had taken from the Midianites, he ordained that all that which could endure the Fire, (to wit, Gold, Silver, Brasse, Iron, Tinne, Lead) should be cleansed by Fire, Num. 31.22, 23. 3. By Oil:
as when God commanded to purify the spoil which they had taken from the midianites, he ordained that all that which could endure the Fire, (to wit, Gold, Silver, Brass, Iron, Tin, Led) should be cleansed by Fire, Num. 31.22, 23. 3. By Oil:
Now to shew that all that which is required to a true Purification, all that which the Law prescribed to those ends, is found universally in the power of the holy Ghost;
Now to show that all that which is required to a true Purification, all that which the Law prescribed to those ends, is found universally in the power of the holy Ghost;
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In this Solemnity, the High Priest made an aspersion of blood, seven times, before the Mercy-seat, afterward within the Vail, afterward also upon the Altar of Incense.
In this Solemnity, the High Priest made an aspersion of blood, seven times, before the Mercy-seat, afterwards within the vail, afterwards also upon the Altar of Incense.
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afterward, the Sacrifice being burned with its blood, and the ashes reserved, they were mingled with water, to sprinkle the tents, the vessels and the persons tainted with any uncleannesse.
afterwards, the Sacrifice being burned with its blood, and the Ashes reserved, they were mingled with water, to sprinkle the tents, the vessels and the Persons tainted with any uncleanness.
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Some learned Interpreters say very well, that this passage beareth an allusion to the habit of the Priests of the Law, who entered not into the Temple but in white robes.
some learned Interpreters say very well, that this passage bears an allusion to the habit of the Priests of the Law, who entered not into the Temple but in white robes.
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The sense then is, that those that are here spoken of, which are come out of great tribulation, are made Priests unto God, whom they serve day and night in his Temple, vers. 15. For this Priesthood with which they are honoured, is expressed under the name of the vestment which the ancient Priests wore when they did the service.
The sense then is, that those that Are Here spoken of, which Are come out of great tribulation, Are made Priests unto God, whom they serve day and night in his Temple, vers. 15. For this Priesthood with which they Are honoured, is expressed under the name of the vestment which the ancient Priests wore when they did the service.
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But the question yet remaineth, How these robes are made white in blood. I think therefore that this expression denoteth a resemblance between the consecration of Levitical Priests, and that of Christians.
But the question yet remains, How these robes Are made white in blood. I think Therefore that this expression denoteth a resemblance between the consecration of Levitical Priests, and that of Christians.
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but it was not permitted them to approach to the Altar, or to exercise any Office in the Tabernacle, till they were first sprinkled with blood, both they and their garments, Exod. 29.21. Levit. 8.30.
but it was not permitted them to approach to the Altar, or to exercise any Office in the Tabernacle, till they were First sprinkled with blood, both they and their garments, Exod 29.21. Levit. 8.30.
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VVHosoever shall compare the two first Chapters of Genesis, with the sixteen last of Exodus, except the two and thirtieth and the two following, shall finde a great difference between Moses describing the frame of the Universe,
Whosoever shall compare the two First Chapters of Genesis, with the sixteen last of Exodus, except the two and thirtieth and the two following, shall find a great difference between Moses describing the frame of the Universe,
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The description of this great building of the World seemed truely to require more words then that of a little pavillion, which was but an atome in comparison of this vast extent of the heavens and of the earth:
The description of this great building of the World seemed truly to require more words then that of a little pavilion, which was but an atom in comparison of this vast extent of the heavens and of the earth:
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But quite contrarily, the Spirit of God having shut up and reduced into a little table the whole masse of the world, displayeth unto us the structure of the Tabernacle in a long and large picture.
But quite contrarily, the Spirit of God having shut up and reduced into a little table the Whole mass of the world, displayeth unto us the structure of the Tabernacle in a long and large picture.
God therefore willing to shew that his Church, in which his service is performed, is more precious to him and more considerable then all the rest of the world, hath spoken of the Tabernacle more amply and more particularly then of all the Elements, yea,
God Therefore willing to show that his Church, in which his service is performed, is more precious to him and more considerable then all the rest of the world, hath spoken of the Tabernacle more amply and more particularly then of all the Elements, yea,
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It is observed that after the going up out of Egypt, God caused to be numbred all the Israelites from the age of twenty yeers and upward ( Exod. 38.26.) and there were found six hundred three thousand five hundred and fifty men.
It is observed that After the going up out of Egypt, God caused to be numbered all the Israelites from the age of twenty Years and upward (Exod 38.26.) and there were found six hundred three thousand five hundred and fifty men.
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The yeer following, God commanded to make a second review of the people ( Numb. 1.46.) but without comprising the Levites which had been numbred the first time with the other Tribes.
The year following, God commanded to make a second review of the people (Numb. 1.46.) but without comprising the Levites which had been numbered the First time with the other Tribes.
There is also observed a mystery in the exact number of the two and twenty thousand Levites which were then reckoned ( Numb. 3.39) For the rest, I contest not against the common opinion, touching the hundred fourty and four thousand of the seventh of the Revelation, that they ought to be taken for an indefinite number,
There is also observed a mystery in the exact number of the two and twenty thousand Levites which were then reckoned (Numb. 3.39) For the rest, I contest not against the Common opinion, touching the hundred fourty and four thousand of the seventh of the Revelation, that they ought to be taken for an indefinite number,
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as well as the seven thousand which had not bowed the knee to Baal: But it ought to be considered why the holy Ghost, who speaketh nothing superfluous, is not contented to have named the total sum of them that were sealed in Israel,
as well as the seven thousand which had not bowed the knee to Baal: But it ought to be considered why the holy Ghost, who speaks nothing superfluous, is not contented to have nam the total sum of them that were sealed in Israel,
but also divideth it in twelve times twelve thousand, distributed by equal portions among the twelve Tribes, every one of which is mentioned the one after the other, with the expression of its particular number:
but also divides it in twelve times twelve thousand, distributed by equal portions among the twelve Tribes, every one of which is mentioned the one After the other, with the expression of its particular number:
For this sheweth that the number of the Elect and the multitude of Believers, are measured by certain proportions, which are known to him who is the Authour.
For this shows that the number of the Elect and the multitude of Believers, Are measured by certain proportions, which Are known to him who is the Author.
Certainly, the resemblance of the seventy Disciples of Christ, to the seventy Judges which were substituted to Moses, and to the seventy children which Jacob had when he went down into Egypt, is a line of this admirable symmetrie with the which God hath limited and proportioned the body of the Church.
Certainly, the resemblance of the seventy Disciples of christ, to the seventy Judges which were substituted to Moses, and to the seventy children which Jacob had when he went down into Egypt, is a line of this admirable symmetry with the which God hath limited and proportioned the body of the Church.
For can it be said that all the Elect, from the beginning of the world to the end, have agreed together to make a company composed precisely of a number certain and regular? Of the small number of believers, in the three several comings of the Son of God. Resemblances on this subject.
For can it be said that all the Elect, from the beginning of the world to the end, have agreed together to make a company composed precisely of a number certain and regular? Of the small number of believers, in the three several comings of the Son of God. Resemblances on this Subject.
When the Son of God came in the Spirit, before the Deluge, to preach to the men of that time, the Church was found reduced into the sole family of Noah, 1 Pet. 3.18, 19, 20. When the Son of God came in the Flesh, being made man, there were but a few persons that were disposed to receive him.
When the Son of God Come in the Spirit, before the Deluge, to preach to the men of that time, the Church was found reduced into the sole family of Noah, 1 Pet. 3.18, 19, 20. When the Son of God Come in the Flesh, being made man, there were but a few Persons that were disposed to receive him.
For of the eight which were preserved from the Deluge, there was one which was impure to wit, Cham. The number of the faithful was somewhat greater, when Jesus Christ was born:
For of the eight which were preserved from the Deluge, there was one which was impure to wit, Cham. The number of the faithful was somewhat greater, when jesus christ was born:
Neverthelesse the Scripture nameth but seven, as the most notable, to wit, Joseph and the Virgin, Simeon and Anna the Prophetesse, Zacharias, and Elizabeth his wife,
Nevertheless the Scripture names but seven, as the most notable, to wit, Joseph and the Virgae, Simeon and Anna the Prophetess, Zacharias, and Elizabeth his wife,
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Finally, the Gospel being gone forth from thence, and published thorow all the earth, the Church hath been no more bounded within an enclosure of one people,
Finally, the Gospel being gone forth from thence, and published thorough all the earth, the Church hath been no more bounded within an enclosure of one people,
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The Law, as it is sufficiently known, distinguisheth the things that were onely holy or sanctified, from those which were most holy, that is to say, which served also to sanctifie others. For example;
The Law, as it is sufficiently known, Distinguisheth the things that were only holy or sanctified, from those which were most holy, that is to say, which served also to sanctify Others. For Exampl;
and the Altar, which sanctified the Sacrifices; all these things were called thrice holy, Lev. 2.3. and 6.14. Num. 18.9. Exod. 28. Now it is to be observed that the Priests onely had the right of touching those things that were most holy: This was a priviledge of their Office.
and the Altar, which sanctified the Sacrifices; all these things were called thrice holy, Lev. 2.3. and 6.14. Num. 18.9. Exod 28. Now it is to be observed that the Priests only had the right of touching those things that were most holy: This was a privilege of their Office.
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All Christians at this day are Priests, all have received the Priestly Unction, all have right to eat that which is most holy, and which hath the power to sanctifie, to wit, the Expiatory Sacrifice, that is, the Body of Christ.
All Christians At this day Are Priests, all have received the Priestly Unction, all have right to eat that which is most holy, and which hath the power to sanctify, to wit, the Expiatory Sacrifice, that is, the Body of christ.
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We finde four buildings of which God himself hath set down and ordered the structure. The first is the Ark, in which he preserved Noah during the Deluge.
We find four buildings of which God himself hath Set down and ordered the structure. The First is the Ark, in which he preserved Noah during the Deluge.
But the fourth, which is Jerusalem above, builded by Gods own hand, without any workman, possesseth a firmnesse without shaking, and a continuance without end.
But the fourth, which is Jerusalem above, built by God's own hand, without any workman, Possesses a firmness without shaking, and a Continuance without end.
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This fourth building is the scope and perfection of the three foregoing, the which having successively represented the Church in several degrees of weaknesse, determine in this estate unmoveable in which it shall be, being placed in heaven.
This fourth building is the scope and perfection of the three foregoing, the which having successively represented the Church in several Degrees of weakness, determine in this estate Unmovable in which it shall be, being placed in heaven.
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The miraculous fast of Moses, that of Elijah, and of Christ, passed in a Desert. The preaching of the Gospel began in a Desert, Matth. 2.1. Baptism, the first Sacrament of the New Testament, began in a Desert, and Jesus Christ himself received it in a Desert.
The miraculous fast of Moses, that of Elijah, and of christ, passed in a Desert. The preaching of the Gospel began in a Desert, Matthew 2.1. Baptism, the First Sacrament of the New Testament, began in a Desert, and jesus christ himself received it in a Desert.
before the destruction of Jerusalem, and sojourned there three yeers and six months, Rev. 12.14. Many excellent considerations might be brought upon this subject:
before the destruction of Jerusalem, and sojourned there three Years and six months, Rev. 12.14. Many excellent considerations might be brought upon this Subject:
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But principally the Wisdom of God would shew in the most notable beginnings, as well of the Israelitish as the Christian Church, that his Church is a Body distinguished from all other societies that are in the world, formed upon other principles, of an original quite different;
But principally the Wisdom of God would show in the most notable beginnings, as well of the Israelitish as the Christian Church, that his Church is a Body distinguished from all other societies that Are in the world, formed upon other principles, of an original quite different;
when Constantine called back the Christians, and caused them to build Churches, there passed two hundred and eighty yeers, seven times as many yeers as the Israelites had passed in the Desert.
when Constantine called back the Christians, and caused them to built Churches, there passed two hundred and eighty Years, seven times as many Years as the Israelites had passed in the Desert.
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After the family of Adam, in which for that time was included the Body of the Church, it is not found that the believe•s, which make up the Church Militant, have been all gathered together in one place, save when they were all enclosed in that Vessel which preserved them from the Deluge.
After the family of Adam, in which for that time was included the Body of the Church, it is not found that the believe•s, which make up the Church Militant, have been all gathered together in one place, save when they were all enclosed in that Vessel which preserved them from the Deluge.
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for we know that God had children among other Nations, far distant from that of Israel; witnesse Job and his friends, who all acknowledged the true-God.
for we know that God had children among other nations, Far distant from that of Israel; witness Job and his Friends, who all acknowledged the true-God.
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BEhold a point remarkable against the Jews, who believe to finde their salvation in the Sacrifices and other Ceremonies of the Law, under pretence that it saith that it shall be pardoned unto him who bringeth such or such an Oblation for his sin.
BEhold a point remarkable against the jews, who believe to find their salvation in the Sacrifices and other Ceremonies of the Law, under pretence that it Says that it shall be pardoned unto him who brings such or such an Oblation for his since.
Against this may be objected the Expiation general which was performed every yeer on the tenth day of the seventh month, according to the ordinance contained in Levit. 16. For that beareth expresly that this ceremony did expiate all the iniquities and trespasses of the children of Israel. But we must consider that this Expiation was made but once every yeer, and onely on one day;
Against this may be objected the Expiation general which was performed every year on the tenth day of the seventh Monn, according to the Ordinance contained in Levit. 16. For that bears expressly that this ceremony did expiate all the iniquities and Trespasses of the children of Israel. But we must Consider that this Expiation was made but once every year, and only on one day;
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Now how many persons died before the revolution of the yeer, without being able to attain to the day of Expiation? All those therefore which were prevented by death before that day fell, departed without having obtained an entire Remission,
Now how many Persons died before the revolution of the year, without being able to attain to the day of Expiation? All those Therefore which were prevented by death before that day fell, departed without having obtained an entire Remission,
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A believer having commited some sin very enormous, is it credible, although he have repented and obtained pardon, that God will love him altogether as much as he loved him before the offence commited? God loveth the righteous;
A believer having committed Some since very enormous, is it credible, although he have repented and obtained pardon, that God will love him altogether as much as he loved him before the offence committed? God loves the righteous;
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But is there any likelihood that God having been grievously offended by a man whom he loved, will yet love him with so great an affection as he loved him before? For he may pardon him,
But is there any likelihood that God having been grievously offended by a man whom he loved, will yet love him with so great an affection as he loved him before? For he may pardon him,
but it is hard that our affection should return to the same degree in which it was before the offence came between, howsoever he testifieth his being displeased for it.
but it is hard that our affection should return to the same degree in which it was before the offence Come between, howsoever he Testifieth his being displeased for it.
And lastly, that many Saints have committed divers notable crimes, and being fallen from the rank which they had in the Church of God, have not onely obtained Remission but also have been reestablished in all their dignities and preeminences, as we shall see presently.
And lastly, that many Saints have committed diverse notable crimes, and being fallen from the rank which they had in the Church of God, have not only obtained Remission but also have been Reestablished in all their dignities and preeminences, as we shall see presently.
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yea, by three clauses expressed in his commission, to blot out the three denials which had issued from his mouth, Joh. 21.15, 16, 17. There might be produced other examples:
yea, by three clauses expressed in his commission, to blot out the three denials which had issued from his Mouth, John 21.15, 16, 17. There might be produced other Examples:
and so many Israelites had it as well as he? Why is this faith honoured with a greater elogium in him then in them? We must consider that before the days of Abraham, and also a long time after, God had not as yet raised any dead.
and so many Israelites had it as well as he? Why is this faith honoured with a greater elogium in him then in them? We must Consider that before the days of Abraham, and also a long time After, God had not as yet raised any dead.
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This kinde of Miracle was not seen till the end of many ages after the decease of Abraham: Neither he nor they that had gone before him had ever seen or heard, that one that was dead had been raised again.
This kind of Miracle was not seen till the end of many ages After the decease of Abraham: Neither he nor they that had gone before him had ever seen or herd, that one that was dead had been raised again.
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Some have been raised incontinently after having given up the Ghost, there having not been above some few minutes between their death and their resurrection; as Acts 20.9, 10. Others had been already fully cold, before they were raised;
some have been raised incontinently After having given up the Ghost, there having not been above Some few minutes between their death and their resurrection; as Acts 20.9, 10. Others had been already Fully cold, before they were raised;
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as the son of the Shunamite, as it appeareth by the circumstances related 2 King. 4.20, &c. Others had been already washed and prepared to the burial; as Tabitha, Acts 9.37. Others had been already on the way to the grave;
as the son of the Shunamite, as it appears by the Circumstances related 2 King. 4.20, etc. Others had been already washed and prepared to the burial; as Tabitha, Acts 9.37. Others had been already on the Way to the grave;
as he which rose again by the touch of Elisha 's bones, 2 King. 13.21. Others had not onely been in the grave, but also had stayed there, yea, they had been putrified; as Lazarus, Joh. 11.39. Others had been reduced to dust;
as he which rose again by the touch of Elisha is bones, 2 King. 13.21. Others had not only been in the grave, but also had stayed there, yea, they had been Putrified; as Lazarus, John 11.39. Others had been reduced to dust;
So much is certain, that among all them whom it nameth, the number of young people raised from the dead is greater then that of aged persons, of whom we have none but Tobitha, and it may be him that was raised in the grave of Elisha.
So much is certain, that among all them whom it names, the number of young people raised from the dead is greater then that of aged Persons, of whom we have none but Tobitha, and it may be him that was raised in the grave of Elisha.
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How many human creatures die in their childhood, or in their growth, or in the flower of their age? Those that go beyond all those first seasons of their life,
How many human creatures die in their childhood, or in their growth, or in the flower of their age? Those that go beyond all those First seasons of their life,
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Of the first Resurrection, and of the second death, mentioned Revel. 20. And from whence those terms are extracted. THis passage hath divers difficulties:
Of the First Resurrection, and of the second death, mentioned Revel. 20. And from whence those terms Are extracted. THis passage hath diverse difficulties:
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And many, renewing the opinion of the Millenaries, figure to themselves a bodily Resurrection of the faithful, which they believe must precede by many ages the Resurrection of other men.
And many, renewing the opinion of the Millennials, figure to themselves a bodily Resurrection of the faithful, which they believe must precede by many ages the Resurrection of other men.
Now I will not contradict the common exposition which beareth that by the first Resurrection is meant the Regeneration, by which we rise again into newnesse of life;
Now I will not contradict the Common exposition which bears that by the First Resurrection is meant the Regeneration, by which we rise again into newness of life;
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And by the second Death, that which is otherwise called eternal. But that which I have to observe here, is, that these terms (the first Resurrection, the second death) carry with them an excellent allusion which is not considered,
And by the second Death, that which is otherwise called Eternal. But that which I have to observe Here, is, that these terms (the First Resurrection, the second death) carry with them an excellent allusion which is not considered,
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For Lazarus, Eutychus, Tabitha, and divers others mentioned in Scripture, have been already raised once, (this is the first Resurrection ) and shall yet be raised once more, to wit, in the end of the world, with the rest of the dead.
For Lazarus, Eutychus, Tabitha, and diverse Others mentioned in Scripture, have been already raised once, (this is the First Resurrection) and shall yet be raised once more, to wit, in the end of the world, with the rest of the dead.
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Neverthelesse the Scripture, which is so exact to set down all that which is worthy of consideration, never relateth the second death of them which have been raised, no not of one of them.
Nevertheless the Scripture, which is so exact to Set down all that which is worthy of consideration, never relateth the second death of them which have been raised, no not of one of them.
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It did import, as it should seem, to know so much the consequents and the effects of the divine power which restored them to life, that we should know whether they lived any long time after they were raised from the dead.
It did import, as it should seem, to know so much the consequents and the effects of the divine power which restored them to life, that we should know whither they lived any long time After they were raised from the dead.
it is evident that this expression is drawn from the history of them whom we read to have been raised from the dead, which is the first Resurrection; but we read not that they died the second time.
it is evident that this expression is drawn from the history of them whom we read to have been raised from the dead, which is the First Resurrection; but we read not that they died the second time.
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This Book of the Revelation is all composed of such pictures, whereof the stuff and colours are borrowed of that which hath come to passe really according to the letter,
This Book of the Revelation is all composed of such pictures, whereof the stuff and colours Are borrowed of that which hath come to pass really according to the Letter,
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These Prophetick terms, that the second death hath no power over them which have a part in the first Resurrection, expresse formally the history of Lazarus and the rest which already have had one Resurrection, which we read not to have been followed by a second death.
These Prophetic terms, that the second death hath no power over them which have a part in the First Resurrection, express formally the history of Lazarus and the rest which already have had one Resurrection, which we read not to have been followed by a second death.
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Shall we therefore yet expect that some shall be raised before the last Day, yea a thousand yeers before? By the same reason, it will be requisite that we expect two men which shall have power to shut up heaven, to hinder that it rain not, to turn waters into blood, to smite the earth with all plagues, to consume their enemies with fire coming forth of their mouth, Revel. 11.5, 6. But this,
Shall we Therefore yet expect that Some shall be raised before the last Day, yea a thousand Years before? By the same reason, it will be requisite that we expect two men which shall have power to shut up heaven, to hinder that it rain not, to turn waters into blood, to smite the earth with all plagues, to consume their enemies with fire coming forth of their Mouth, Revel. 11.5, 6. But this,
By the same reason, we must imagine Jaspers, Amethysts, & Emeralds in the heavenly Jerusalem, Rev. 21. where the magnificence of it is represented under the figure of those precious stones which were set in the brestplate of the High-Priest, Exod. 28. And by the same reason, we must rebuild the Altar and Temple of Jerusalem, which represent the Christian Church, Revel. 11.
By the same reason, we must imagine Jaspers, Amethysts, & Emeralds in the heavenly Jerusalem, Rev. 21. where the magnificence of it is represented under the figure of those precious stones which were Set in the breastplate of the High-Priest, Exod 28. And by the same reason, we must rebuild the Altar and Temple of Jerusalem, which represent the Christian Church, Revel. 11.
THe first Miracle that came to passe after the Creation, is, as I have already said, the translation of Enoch. And the last Miracle which shall be wrought in the world, shall be the translation of the faithful, which at the last Day shall be carried up to heaven.
THe First Miracle that Come to pass After the Creation, is, as I have already said, the Translation of Enoch. And the last Miracle which shall be wrought in the world, shall be the Translation of the faithful, which At the last Day shall be carried up to heaven.
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The translation of Enoch was a preludium of ours, which we expect, and a testimony of eternal life, where we shall be gathered together in body and soul.
The Translation of Enoch was a preludium of ours, which we expect, and a testimony of Eternal life, where we shall be gathered together in body and soul.
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If Adam, who represented all mankinde, had been carried up to heaven as Enoch afterward was, there would not have wanted some that would conclude that heaven appertained naturally unto men,
If Adam, who represented all mankind, had been carried up to heaven as Enoch afterwards was, there would not have wanted Some that would conclude that heaven appertained naturally unto men,
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and yet Enoch had already lived above three hundred yeers before the decease of Adam. But after that Adam was dead, Enoch was the first Patriarch that went out of the world.
and yet Enoch had already lived above three hundred Years before the decease of Adam. But After that Adam was dead, Enoch was the First Patriarch that went out of the world.
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And as the death of Adam went before the rapture of Enoch, so it behoveth that we die i• Adam, before we can be carried up with Enoch. Why God hath shewed the glory of heaven to some that were yet upon the earth,
And as the death of Adam went before the rapture of Enoch, so it behooveth that we die i• Adam, before we can be carried up with Enoch. Why God hath showed the glory of heaven to Some that were yet upon the earth,
For if a wicked man had seen hell, he would no more amend then the brethren of the wicked rich man would have done upon the word of one dead that had come back from the bosome of Abraham, Luke 16.31.
For if a wicked man had seen hell, he would no more amend then the brothers of the wicked rich man would have done upon the word of one dead that had come back from the bosom of Abraham, Lycia 16.31.
Why Saint Paul being come back from the third heaven, speaketh not of having Seen, but onely of having Heard, 2 Cor. 14.4. It may be that in effect he was transported thither rather to Hear then to See.
Why Saint Paul being come back from the third heaven, speaks not of having Seen, but only of having Herd, 2 Cor. 14.4. It may be that in Effect he was transported thither rather to Hear then to See.
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And this, Either because being yet mortal, God revealed himself to him as to Moses; not by the sight of his face, of which every man living is uncapable,
And this, Either Because being yet Mortal, God revealed himself to him as to Moses; not by the sighed of his face, of which every man living is uncapable,
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but by the words of his mouth, Exod. 33.18, &c. Or because being to descend yet from heaven hither below, to instruct others, he had need to receive instructions,
but by the words of his Mouth, Exod 33.18, etc. Or Because being to descend yet from heaven hither below, to instruct Others, he had need to receive instructions,
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THe one was the Unbelief of his country-men the Galileans, Mark 6.6. The other was the Faith of a stranger, to wit, the Centurion, Matth. 8.10. We read not that Jesus Christ, in the days of his humiliation, ever admired any thing but these two.
THe one was the Unbelief of his countrymen the Galileans, Mark 6.6. The other was the Faith of a stranger, to wit, the Centurion, Matthew 8.10. We read not that jesus christ, in the days of his humiliation, ever admired any thing but these two.
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This is his Commandment, that we should Believe on the Name of his Son Jesus Christ, 1 Joh. 3.23. Upon which we ought to consider, that in commanding to believe, he can cause us to believe.
This is his Commandment, that we should Believe on the Name of his Son jesus christ, 1 John 3.23. Upon which we ought to Consider, that in commanding to believe, he can cause us to believe.
There is nothing more ordinary among them which dispute against the true Religion, then these words, Prove me that which ye say, and I will believe it.
There is nothing more ordinary among them which dispute against the true Religion, then these words, Prove me that which you say, and I will believe it.
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