A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of John Hoghton Esq, eldest son of Sir Charles Hoghton of Hoghton-Tower in the county of Lancaster, Baronet / by John Howe ...
THE peculiar occasion of this present Solemnity, I mean, that is additional to the usual business of the Lord's Day, may be somewhat amusing to narrower and less considering minds, i. e. That I am now to take notice to you of (what the most would call) the premature,
THE peculiar occasion of this present Solemnity, I mean, that is additional to the usual business of the Lord's Day, may be somewhat amusing to narrower and less considering minds, i. e. That I am now to take notice to you of (what the most would call) the premature,
when the meer shewing him to the World had begun to raise an expectation in such as knew him, of somewhat more than ordinary hereafter from him, his future advantageous circumstances, being considered, of which you will hear further towards the close of this Discourse.
when the mere showing him to the World had begun to raise an expectation in such as knew him, of somewhat more than ordinary hereafter from him, his future advantageous Circumstances, being considered, of which you will hear further towards the close of this Discourse.
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none more fitted to enlarge our minds, to compose them, and reduce to a due temper even theirs who are most concern'd, and most liable to be disturb'd,
none more fitted to enlarge our minds, to compose them, and reduce to a due temper even theirs who Are most concerned, and most liable to be disturbed,
And whereas he is described by very distinct Titles, and Attributes, promiscuously interwoven in the preceding verses of the chapter, viz. that sometimes he is introduced speaking in the stile of a God ;
And whereas he is described by very distinct Titles, and Attributes, promiscuously interwoven in the preceding Verses of the chapter, viz. that sometime he is introduced speaking in the style of a God;
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But that sometimes he is represented in the form of a Man ▪ and accordingly described even from head to foot, and said to appear in the Vision that exhibits him, as one like the Son of Man, that we might certainly understand him so to be, verse 13, 14, 15, 16. And such things said of him as are incident to a Mortal Man, the shedding of his Blood, verse 5. and that he was dead, verse 18. former part. Yea and expressions of this different import intermingled, that we might know it was the same Person that was continuedly spoken of under these so vastly different Characters,
But that sometime he is represented in the from of a Man ▪ and accordingly described even from head to foot, and said to appear in the Vision that exhibits him, as one like the Son of Man, that we might Certainly understand him so to be, verse 13, 14, 15, 16. And such things said of him as Are incident to a Mortal Man, the shedding of his Blood, verse 5. and that he was dead, verse 18. former part. Yea and expressions of this different import intermingled, that we might know it was the same Person that was continuedly spoken of under these so vastly different Characters,
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I am he that liveth and was dead, verse 17, 18. We may thereupon very reasonably conclude that he is not here to be conceiv'd under the one notion or the other, neither as God, nor as Man, separately or exclusively of each other ;
I am he that lives and was dead, verse 17, 18. We may thereupon very reasonably conclude that he is not Here to be conceived under the one notion or the other, neither as God, nor as Man, separately or exclusively of each other;
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but as both together, as NONLATINALPHABET, as God-man, under which conjunct notion, he receives, and sustains the Office of our Redeemer, and Mediator between God, and Man
but as both together, as, as God-man, under which conjunct notion, he receives, and sustains the Office of our Redeemer, and Mediator between God, and Man
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No expressions being used to signifie his true Humanity, but which are joyned with others, as appropriate to Deity. And that nothing therefore obliges us to narrow it more than the following account imports;
No expressions being used to signify his true Humanity, but which Are joined with Others, as Appropriate to Deity. And that nothing Therefore obliges us to narrow it more than the following account imports;
And as the word of which it is compounded signifies also to know, as well as to see, it may further signifie, that state of things which lies without the compass of our knowledge, even out of the reach of our mental sight ;
And as the word of which it is compounded signifies also to know, as well as to see, it may further signify, that state of things which lies without the compass of our knowledge, even out of the reach of our mental sighed;
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with Writers of all sorts, i e. to signifie indefinitely the unseen World; or the state of the deceased out of our World, who are, consequently, gone out of our sight,
with Writers of all sorts, i e. to signify indefinitely the unseen World; or the state of the deceased out of our World, who Are, consequently, gone out of our sighed,
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that the Discourse be not interrupted as to others that either have no need to be informed in this matter, having known as much before, as can be now told them;
that the Discourse be not interrupted as to Others that either have no need to be informed in this matter, having known as much before, as can be now told them;
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Upon the whole, it being most evident, that Hell, is but a small, and mean part of what is signified by Hades, it will be very unreasonable to represent or conceive of, the Power here ascribed to our Lord, according to that narrow notion of it.
Upon the Whole, it being most evident, that Hell, is but a small, and mean part of what is signified by Hades, it will be very unreasonable to represent or conceive of, the Power Here ascribed to our Lord, according to that narrow notion of it.
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And would be a like incongruity, as if, to magnifie the Person of highest Dignity, in the Court of a mighty Prince, one should say, He is the Keeper of the Dungeon.
And would be a like incongruity, as if, to magnify the Person of highest Dignity, in the Court of a mighty Prince, one should say, He is the Keeper of the Dungeon.
Th• word it self, indeed, properly taken, and according to its just extent mightily greatens him i.e. 'tis as much as to say, his Dominion is of unknown limits ;
Th• word it self, indeed, properly taken, and according to its just extent mightily greatens him i.e. it's as much as to say, his Dominion is of unknown Limits;
that when our enquiry stops, and can proceed no further, it being but a very little part of the Universe that lies within our compass, having tir'd our enquiring Eye,
that when our enquiry stops, and can proceed no further, it being but a very little part of the Universe that lies within our compass, having tired our inquiring Eye,
It being his way (as is observed, by that noted Jew ) speaking to men, to use the tongue of the children of men, to speak to them in their own language,
It being his Way (as is observed, by that noted Jew) speaking to men, to use the tongue of the children of men, to speak to them in their own language,
nor, as to this, could they have a fairer, or a more urgent occasion, or that is more self-justifying than in one word to say of that other World, that it is Hades or invisible, when that is truly all that they have to say,
nor, as to this, could they have a Fairer, or a more urgent occasion, or that is more Self-justifying than in one word to say of that other World, that it is Hades or invisible, when that is truly all that they have to say,
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and with Philosophers, such Phaenomena, in nature, as they can give no account of, they resolve, shortly and in the most compendious way, into some or other occult quality, or somewhat else, as occult.
and with Philosophers, such Phaenomena, in nature, as they can give no account of, they resolve, shortly and in the most compendious Way, into Some or other occult quality, or somewhat Else, as occult.
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How happy were it, if in all matters that concern Religion, and in this, as it doth so, they would shut up in a sacred venerable Darkness, what they cannot distinctly perceive, it being once by the undeceiving Word expresly asserted, that it is, without,
How happy were it, if in all matters that concern Religion, and in this, as it does so, they would shut up in a sacred venerable Darkness, what they cannot distinctly perceive, it being once by the undeceiving Word expressly asserted, that it is, without,
And by how much they have the less left them of Mind, or the more it is sunk into Earth and Carnality, the more capable it is of being the measure of all reality of taking the compass, of all being, created and uncreated. And so that of the Philosopher takes place in the worst sense can be put upon it [ to see Darkness is to see nothing ] All is nullity that their sense reaches not.
And by how much they have the less left them of Mind, or the more it is sunk into Earth and Carnality, the more capable it is of being the measure of all reality of taking the compass, of all being, created and uncreated. And so that of the Philosopher Takes place in the worst sense can be put upon it [ to see Darkness is to see nothing ] All is nullity that their sense reaches not.
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That Death is added, as contained also within the limits of our Lord's Dominion, doth expresly signifie his custody of the passage from this Visible World to the Invisible; viz. as he commands the entrance into each distinct part of Hades, the Invisible World, consisting of both Heaven, and Hell, so he hath power over Death too, which is the common out-let from this VVorld, and the passage unto both.
That Death is added, as contained also within the Limits of our Lord's Dominion, does expressly signify his custody of the passage from this Visible World to the Invisible; viz. as he commands the Entrance into each distinct part of Hades, the Invisible World, consisting of both Heaven, and Hell, so he hath power over Death too, which is the Common outlet from this World, and the passage unto both.
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If it belong to him to determine when any one shall die, it must by consequence belong to him to assign the portion and dimensum of time that every one shall live.
If it belong to him to determine when any one shall die, it must by consequence belong to him to assign the portion and dimensum of time that every one shall live.
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Nor is there any conceivable moment in the time of any ones life, wh•rein he hath not this power of putting a period by death thereunto, at his own pleasure.
Nor is there any conceivable moment in the time of any ones life, wh•rein he hath not this power of putting a Period by death thereunto, At his own pleasure.
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He therefore herein implicitly claims, what is elsewhere expresly ascribed to him, Rom. 14.78, 9. None — lives to himself, (i.e. de jure, no man should) or dies to himself: For whether we live, we live unto the Lord,
He Therefore herein implicitly claims, what is elsewhere expressly ascribed to him, Rom. 14.78, 9. None — lives to himself, (i.e. de jure, no man should) or die to himself: For whither we live, we live unto the Lord,
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and that, into which we die, whether the one or the other part of it. And so in reference to Men, who once have inhabited this World, the sense of this •ext, and that we are insisting on, is the same. Tho' Hades is of vastly larger extent than only to be the receptacle of such as have liv'd here ;
and that, into which we die, whither the one or the other part of it. And so in Referente to Men, who once have inhabited this World, the sense of this •ext, and that we Are insisting on, is the same. Though Hades is of vastly larger extent than only to be the receptacle of such as have lived Here;
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But thus far we have the vast extent of our Lord Christ's Dominion, competently cleared to be the proper intendment of this Text. And that it never meant so faint and minute a representation of it,
But thus Far we have the vast extent of our Lord Christ's Dominion, competently cleared to be the proper intendment of this Text. And that it never meant so faint and minute a representation of it,
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3. The Kind of that Power over so vast a Realm, or manifold Realms, signified by this emblematical expression, of having the Keys, & •. Every one knows, that the Keys are Insignia ;
3. The Kind of that Power over so vast a Realm, or manifold Realms, signified by this emblematical expression, of having the Keys, & •. Every one knows, that the Keys Are Insignia;
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And properly the phrase signifies Ministerial Power, being a manifest allusion to the common usage, in the Courts of Princes, of entrusting to some great Minister the Power of the Keys;
And properly the phrase signifies Ministerial Power, being a manifest allusion to the Common usage, in the Courts of Princes, of entrusting to Some great Minister the Power of the Keys;
as it was foretold of Eliakim, Isa. 22. that he should be placed in the same high station in Hezekiahs Court, wherein Shebna was, of whom so severe things are there said;
as it was foretold of Eliakim, Isaiah 22. that he should be placed in the same high station in Hezekiah's Court, wherein Shebna was, of whom so severe things Are there said;
and he himself, of Christ, who, as the Son, hath power over the whole house, according to this typical way of speaking our Lord is said, Rev 3.7. to have the Key of David, to open so as none can shut, to shut so as none can open, i. e.
and he himself, of christ, who, as the Son, hath power over the Whole house, according to this typical Way of speaking our Lord is said, Rev 3.7. to have the Key of David, to open so as none can shut, to shut so as none can open, i. e.
Nor could any thing be more congruous, than that having the Keys of the Celestial House of God, the Heavenly Palace of the Great King, the Habitation of his Holiness and Glory, in which are the Everlasting Habitations, the many Mansions, the Places prepared for his Redeemed;
Nor could any thing be more congruous, than that having the Keys of the Celestial House of God, the Heavenly Palace of the Great King, the Habitation of his Holiness and Glory, in which Are the Everlasting Habitations, the many Mansions, the Places prepared for his Redeemed;
And as he is implied to have the Keys of this introductive, preparatory Kingdom of Heaven (as the Keys of the Kings Palace, where is the Throne or Seat of Government;
And as he is implied to have the Keys of this introductive, preparatory Kingdom of Heaven (as the Keys of the Kings Palace, where is the Throne or Seat of Government;
This was but a Prelude, and a minute Instance of his Power of those Keys of Hades, and of the glorious Heavenly Kingdom it self contained therein, which he was not to delegate,
This was but a Prelude, and a minute Instance of his Power of those Keys of Hades, and of the glorious Heavenly Kingdom it self contained therein, which he was not to delegate,
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but to manage himself immediately in his own Person. If moreover he were signified by the An•el, Rev. 20.1. who was said to have the Key of the bottomless Pit;
but to manage himself immediately in his own Person. If moreover he were signified by the An•el, Rev. 20.1. who was said to have the Key of the bottomless Pit;
or parallel, by the difference between having Power over the Palace, & all the most delightful & most spacious Territories in the vastest Empire of the greatest Prince,
or parallel, by the difference between having Power over the Palace, & all the most delightful & most spacious Territories in the vastest Empire of the greatest Prince,
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and only having Power over a Dungeon in some obscure corner of it Which for the great purposes, whereto all this is it be applied, we can can scarcely too much inculcate.
and only having Power over a Dungeon in Some Obscure corner of it Which for the great Purposes, whereto all this is it be applied, we can can scarcely too much inculcate.
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And here we shall somewhat invert the order wherein things lye in the Text, beginning with what is there latter and lower, and thence arising, with more advantage, to what is higher, and of greater concernment. As,
And Here we shall somewhat invert the order wherein things lie in the Text, beginning with what is there latter and lower, and thence arising, with more advantage, to what is higher, and of greater concernment. As,
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For as the Key signifies Authority and Power, the turning this Key of Death, that gives a Man his Exit out of this World, is an Authoritative Act. And do we consider in what hand this Power is lodg'd? we cannot but apprehend every such act is the effect of Counsel and Judgment.
For as the Key signifies authority and Power, the turning this Key of Death, that gives a Man his Exit out of this World, is an Authoritative Act. And do we Consider in what hand this Power is lodged? we cannot but apprehend every such act is the Effect of Counsel and Judgement.
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What Philosophers are wont to discourse of fortuitous Events in reference to Rational Agents, or Casual, in reference to Natural, must be understood but with relation to our selves, and signifies only our own ignorance of futurities;
What Philosophers Are wont to discourse of fortuitous Events in Referente to Rational Agents, or Casual, in Referente to Natural, must be understood but with Relation to our selves, and signifies only our own ignorance of futurities;
but can have no place in the all-comprehending Mind, as if any thing were a contingency unto that. For them that live as if they thought they came into this World by chance ;
but can have no place in the All-comprehending Mind, as if any thing were a contingency unto that. For them that live as if they Thought they Come into this World by chance;
for besides what from their Poets, the vulgar have been made to believe concerning the three fatal Sisters, to whom they ascribed no less than Deity concern'd in measuring every ones Life.
for beside what from their Poets, the Vulgar have been made to believe Concerning the three fatal Sisters, to whom they ascribed no less than Deity concerned in measuring every ones Life.
The grave discourses which some of them have writ concerning Providence, and its extent to the lesser intermediate concerns of Life, much more to that their final great concern of Death, will be a standing Testimony against the too-prevailing Christian Scepticism (they ought to excuse the Soloecism, who make it) of this wretched Age!
The grave discourses which Some of them have writ Concerning Providence, and its extent to the lesser intermediate concerns of Life, much more to that their final great concern of Death, will be a standing Testimony against the too-prevailing Christian Scepticism (they ought to excuse the Solecism, who make it) of this wretched Age!
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and means by which they may be assur'd, that not an imaginary, but real Deity is immediately and constantly concern'd in measuring our Time in this World.
and means by which they may be assured, that not an imaginary, but real Deity is immediately and constantly concerned in measuring our Time in this World.
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The Son of God, the Redeemer of man hath an immediate presidency over this affair He signalizes himself by it, who could not suppose, he should be magnified by a trifle!
The Son of God, the Redeemer of man hath an immediate presidency over this affair He signalizes himself by it, who could not suppose, he should be magnified by a trifle!
He had what was much greater to glory in, that he was The Father of spirits, indefinitely spoken When he hath all the heavenly Regions, the spacious Hades, Peopled with such Inhabitants whose dwelling is not with flesh ; (and for vast multitudes of them) that never was, that yet, looking down into this little world of ours, this minute spot of his creation,
He had what was much greater to glory in, that he was The Father of spirits, indefinitely spoken When he hath all the heavenly Regions, the spacious Hades, Peopled with such Inhabitants whose Dwelling is not with Flesh; (and for vast Multitudes of them) that never was, that yet, looking down into this little world of ours, this minute spot of his creation,
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and observing that here were Spirits dwelling in flesh ▪ he should please to be s•yl•d also the God of those Spirits, signifies this to be with him too an appropriate glory, a glory which he will not communicate farther then he communicates Godhead. And that he held it a divine right to measure the time unto each of them of their abode in flesh, & determine when they shall dislodge.
and observing that Here were Spirits Dwelling in Flesh ▪ he should please to be s•yl•d also the God of those Spirits, signifies this to be with him too an Appropriate glory, a glory which he will not communicate farther then he communicates Godhead. And that he held it a divine right to measure the time unto each of them of their Abided in Flesh, & determine when they shall dislodge.
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This cannot be thought on-aright, without a becoming, most profound reverence of him on this account. How sharp a rebuke is given to that haughty Prince, The God in whose hands thy breath is hast thou not glorified.
This cannot be Thought on-aright, without a becoming, most profound Reverence of him on this account. How sharp a rebuke is given to that haughty Prince, The God in whose hands thy breath is haste thou not glorified.
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That would prepare the way, and we should be easily led on, were we once come to think with reverence, to think also with pleasure, of this case, that our life,
That would prepare the Way, and we should be Easily led on, were we once come to think with Reverence, to think also with pleasure, of this case, that our life,
So he tells us he would have each NONLATINALPHABET, composed not more of Night and Day, than of Prayer and Praise directed to God under this notion, as the God of his life, Psal. 42.8.
So he tells us he would have each, composed not more of Night and Day, than of Prayer and Praise directed to God under this notion, as the God of his life, Psalm 42.8.
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And he speaks it not grudgingly, but as the ground of his trust and boast, Psal. 31.14, 15. — I trusted in thee, O Lord, I •aid thou art my God, my times are in thy hand.
And he speaks it not grudgingly, but as the ground of his trust and boast, Psalm 31.14, 15. — I trusted in thee, Oh Lord, I •aid thou art my God, my times Are in thy hand.
Did secure Sinners consider this, how he beholds them with a flame in his Eye, and the Key in his hand, would they dare still to trifle? If they did apprehend how he, in this posture, stands over them, in all their vain dalliances, idle impertinencies, bold adventures, insolent attempts against his Laws,
Did secure Sinners Consider this, how he beholds them with a flame in his Eye, and the Key in his hand, would they Dare still to trifle? If they did apprehend how he, in this posture, Stands over them, in all their vain dalliances, idle Impertinencies, bold adventures, insolent attempts against his Laws,
and Gover•ment, presumptuous affronts of his high Authority; Yea or but in their drowsie slumbrings, their lingering delays, their neglects of offered Grace.
and Gover•ment, presumptuous affronts of his high authority; Yea or but in their drowsy slumbrings, their lingering delays, their neglects of offered Grace.
He that hath this Key of Death, hath also the Key of Hades, a Key and a Key. When he uses the former, to let them out from this, he uses the latter, to give them their Inlet into the other World, and into the one or the other part of it;
He that hath this Key of Death, hath also the Key of Hades, a Key and a Key. When he uses the former, to let them out from this, he uses the latter, to give them their Inlet into the other World, and into the one or the other part of it;
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And what else could any unbrib'd understanding conclude, or conceive? When we find they have powers belonging to them, which we can much more easily apprehend capable of being acted, without help from the body,
And what Else could any unbribed understanding conclude, or conceive? When we find they have Powers belonging to them, which we can much more Easily apprehend capable of being acted, without help from the body,
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and coherent thoughts, and thoughts arising from thoughts one, from another. Yea & thoughts abstracted from any thing corporeal, the notions of right and wrong, of Vertue and Vice, of moral good, and evil with some agreeable resolves, Thoughts quite above the sphere of matter,
and coherent thoughts, and thoughts arising from thoughts one, from Another. Yea & thoughts abstracted from any thing corporeal, the notions of right and wrong, of Virtue and Vice, of moral good, and evil with Some agreeable resolves, Thoughts quite above the sphere of matter,
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And if it can be conceiv•d that a Spirit can act without dependence on a body, what should hinder but we may as well conceive it to subsist and live without such dependence? And when we find this power of thought belongs to somewhat in us that lives, since the deserted Carkass thinks not,
And if it can be conceiv•d that a Spirit can act without dependence on a body, what should hinder but we may as well conceive it to subsist and live without such dependence? And when we find this power of Thought belongs to somewhat in us that lives, since the deserted Carcase thinks not,
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for life may be retir'd and gone, and it remain, as we see it doth, the same body still, that the soul to which the power of thought belongs, l•ves of it self, not independently on the first cause, but essentially, so as to receive life, and essence together from that cause,
for life may be retired and gone, and it remain, as we see it does, the same body still, that the soul to which the power of Thought belongs, l•ves of it self, not independently on the First cause, but essentially, so as to receive life, and essence together from that cause,
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or life included in its essence, so as that it shall be the same thing to it to be, and to live. And hereupon how obvious is it to apprehend that the Soul is such a thing as can live in the Body ;
or life included in its essence, so as that it shall be the same thing to it to be, and to live. And hereupon how obvious is it to apprehend that the Soul is such a thing as can live in the Body;
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These Sentiments were so reasonable, as generally to prevail with the more deeply thinking part of Mankind, Philosophers of all sorts (a few excepted, whose Notions were manifestly formed by vicious inclination) in the Pagan World, where was nothing higher than Reason to govern.
These Sentiments were so reasonable, as generally to prevail with the more deeply thinking part of Mankind, Philosophers of all sorts (a few excepted, whose Notions were manifestly formed by vicious inclination) in the Pagan World, where was nothing higher than Reason to govern.
But we have life and immortality brought to light in the Gospel, and are forewarned by it that these will be the measures of the final Judgment, to give eternal life at last to them who by a patient continuance in well-doing, seek honour, glory and immortality. To the rest, indignation, and wrath, &c. because there is no respect of persons with God.
But we have life and immortality brought to Light in the Gospel, and Are forewarned by it that these will be the measures of the final Judgement, to give Eternal life At last to them who by a patient Continuance in welldoing, seek honour, glory and immortality. To the rest, Indignation, and wrath, etc. Because there is no respect of Persons with God.
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as that the Rule of the Vniversal Judgment, even for all, is most righteously to be taken from hence, and that there is nothing but a resolution of living wickedly, to be opposed to it.
as that the Rule of the Universal Judgement, even for all, is most righteously to be taken from hence, and that there is nothing but a resolution of living wickedly, to be opposed to it.
It is also no slight consideration that a susceptibleness of Religion should among the Creatures that dwell on Earth be so appropriate, and peculiar to Man, and (some rare Instances excepted) as far diffused, as Humane Nature. So as to induce some very considering Men, of the Antients,
It is also no slight consideration that a susceptibleness of Religion should among the Creatures that dwell on Earth be so Appropriate, and peculiar to Man, and (Some rare Instances excepted) as Far diffused, as Humane Nature. So as to induce Some very considering Men, of the Ancients,
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than Reason. And whence should so common an impression be, but from a cause as common? Or how can we avoid to think that this signature upon the Soul of Man, a capacity of Religion should be from the same hand that formed the spirit of Man within him, and that a Natural Religiousness, and Humane Nature it self, had the same Author. But who sees not that Religion as such, hath a final reference to a future state? He was no despicable Writer (tho' not a Christian) that positively affirmed, hope towards God to be essential to Man;
than Reason. And whence should so Common an impression be, but from a cause as Common? Or how can we avoid to think that this signature upon the Soul of Man, a capacity of Religion should be from the same hand that formed the Spirit of Man within him, and that a Natural Religiousness, and Humane Nature it self, had the same Author. But who sees not that Religion as such, hath a final Referente to a future state? He was no despicable Writer (though not a Christian) that positively affirmed, hope towards God to be essential to Man;
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or to divest themselves of the principal dignity, and distinction of the Rational Nature. And are incomparably herein more unnatural than such as we commonly count 〈 ◊ 〉 upon themselves, who only act against their own bodily life, but these against the much nobler life of their Soul; They against the life of an individual; These against their own whole species, at once.
or to divest themselves of the principal dignity, and distinction of the Rational Nature. And Are incomparably herein more unnatural than such as we commonly count 〈 ◊ 〉 upon themselves, who only act against their own bodily life, but these against the much Nobler life of their Soul; They against the life of an Individu; These against their own Whole species, At once.
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And how deplorable is their case, that count it their interest, to be in no possibility of being happy! when yet their so great dread of a future state, as to urge them upon doing the most notorious violence to their own faculties to rid themselves of it, is a very convictive Argument of its reality. For their dread still pursues, and sticks close to them.
And how deplorable is their case, that count it their Interest, to be in no possibility of being happy! when yet their so great dread of a future state, as to urge them upon doing the most notorious violence to their own faculties to rid themselves of it, is a very convictive Argument of its reality. For their dread still pursues, and sticks close to them.
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And they can so little trust to their own Sophistical reasonings against it, that when they have done all they can, they must owe what they have of ease and quiet in their own Minds, not so much to any strength of reason they apprehend in their own thoughts, as in not thinking. A bold jeast may sometimes provoke others laughter, when it doth not extinguish their own fear. A suspicion a formido oppositi will still remain, a misgiving, that they cannot nullifie the great Hades, pull down the spacious Fabrick of Heaven,
And they can so little trust to their own Sophistical reasonings against it, that when they have done all they can, they must owe what they have of ease and quiet in their own Minds, not so much to any strength of reason they apprehend in their own thoughts, as in not thinking. A bold jest may sometime provoke Others laughter, when it does not extinguish their own Fear. A suspicion a Fear oppositi will still remain, a misgiving, that they cannot nullify the great Hades, pull down the spacious Fabric of Heaven,
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They will in time discern the difference between the evanid passion of a sudden fright, that takes its rise from imagination, and the fixed dread which is founded in the Reason of things. As one may between a fright in a dream,
They will in time discern the difference between the evanid passion of a sudden fright, that Takes its rise from imagination, and the fixed dread which is founded in the Reason of things. As one may between a fright in a dream,
as the stamp on the Seal, and the impression on the Wax. They would sain make their Reason a protection against their fear, but •h•t cannot serve both ways.
as the stamp on the Seal, and the impression on the Wax. They would sain make their Reason a protection against their Fear, but •h•t cannot serve both ways.
The Reason of the thing lies against them already, and there cannot be an eternal War between the Faculty and the Object. One way or other the latter will overpower the former, and draw it into consent with it self:
The Reason of the thing lies against them already, and there cannot be an Eternal War between the Faculty and the Object. One Way or other the latter will overpower the former, and draw it into consent with it self:
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and designed herein their deliverance from the fear of Death, who were thereby Subject to Bondage, Heb. 2.14, 15. He who hath abolished Death, and brought Life and Immortality to light in the Gospel, 2 Tim. 1.10. 'Tis he who bids us lift up our Eyes, and behold the Heavens opened, and himself standing at the right hand of God.
and designed herein their deliverance from the Fear of Death, who were thereby Subject to Bondage, Hebrew 2.14, 15. He who hath abolished Death, and brought Life and Immortality to Light in the Gospel, 2 Tim. 1.10. It's he who bids us lift up our Eyes, and behold the Heavens opened, and himself standing At the right hand of God.
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But yet more distinctly consider, why doth he here represent himself under this Character, He that liveth and was dead ? But that he might put us in mind of that most convictive Argument of his Love, his submitting to Die for us.
But yet more distinctly Consider, why does he Here represent himself under this Character, He that lives and was dead? But that he might put us in mind of that most convictive Argument of his Love, his submitting to Die for us.
How amiable is the representation of such Power in conjunction with such Love! The same person having an heart so replenish't with Love, an hand so armed with Power, neither capable of unkind design, or unable to effect the most kind. Behold him in this representation!
How amiable is the representation of such Power in conjunction with such Love! The same person having an heart so replenished with Love, an hand so armed with Power, neither capable of unkind Design, or unable to Effect the most kind. Behold him in this representation!
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Do but consider him who makes the Discovery, and who would not expect from him the utmost efforts of Love and Goodness? From him who is the Brightness of his Fathers Glory,
Do but Consider him who makes the Discovery, and who would not expect from him the utmost efforts of Love and goodness? From him who is the Brightness of his Father's Glory,
Who hath told us, in his Fathers House are many Mansions, and if it were not so, would have told us that, Joh. 14.2. From him into whose mouth guile never entred, but into whose Lips Grace was poured, and is poured out by them;
Who hath told us, in his Father's House Are many Mansions, and if it were not so, would have told us that, John 14.2. From him into whose Mouth guile never entered, but into whose Lips Grace was poured, and is poured out by them;
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What doth it mean or tend to, but to undeceive miserable mortals, whom he beholds from his high Throne mock'd with shadows, beguiled with most delusive impostures,
What does it mean or tend to, but to undeceive miserable mortals, whom he beholds from his high Throne mocked with shadows, beguiled with most delusive Impostors,
and easily apt to be imposed upon? Foolish, deceived, serving divers lusts and pleasures ; feeding upon ashes, and wearying themselves for very vanity;
and Easily apt to be imposed upon? Foolish, deceived, serving diverse Lustiest and pleasures; feeding upon Ashes, and wearying themselves for very vanity;
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that for such as will be of this Kingdom, he will provide better, having other Worlds, the many Heavens above all which he is ascended, at his dispose, Ephes. 4.10.
that for such as will be of this Kingdom, he will provide better, having other World's, the many Heavens above all which he is ascended, At his dispose, Ephesians 4.10.
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When he also declares I have the Keys, Rightful Authority, as well as Mighty Power, to reward and punish? None but who have a very ill mind can fear from him an ill management. He first became capable of dying,
When he also declares I have the Keys, Rightful authority, as well as Mighty Power, to reward and Punish? None but who have a very ill mind can Fear from him an ill management. He First became capable of dying,
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But that he might have these Keys to open the Heavenly Hades to reduc'd Apostates, to Penitent Believing, Self-devoting Sinners, for this it was necessary, he ••ould put on Man, be found here in fashion as a Man, take on him the fo•m of a Se•vant, become obedient to Death (even that servile punishment, the Death of the Cro•s, Phil. 2.7, 8. For this he is highly exalted into this Power, that every Knee might bow to him, — in hope of Saving Mercy, ver. 9, 10. compared with, Isa 45.22, 23. He had the Keys without this, of the Supernal Hades to shut out all offenders,
But that he might have these Keys to open the Heavenly Hades to reduced Apostates, to Penitent Believing, Self-devoting Sinners, for this it was necessary, he ••ould put on Man, be found Here in fashion as a Man, take on him the fo•m of a Se•vant, become obedient to Death (even that servile punishment, the Death of the Cro•s, Philip 2.7, 8. For this he is highly exalted into this Power, that every Knee might bow to him, — in hope of Saving Mercy, ver. 9, 10. compared with, Isaiah 45.22, 23. He had the Keys without this, of the Supernal Hades to shut out all offenders,
He was to be slain and hanged on a Tree, that he might be a Prince and a Saviour to give Repentance and Remission of Sin, Act. 5.30, 31. That to this intent he might be Lord of the Dead and the Living, he must both Die and Rise, and Live so as to Die no more, Rom. 14.9.
He was to be slave and hanged on a Tree, that he might be a Prince and a Saviour to give Repentance and Remission of since, Act. 5.30, 31. That to this intent he might be Lord of the Dead and the Living, he must both Die and Rise, and Live so as to Die no more, Rom. 14.9.
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These Keys for this purpose, he was only to have upon these terms. He had a right to punish as an offended God, but to Pardon and Save, as a Mediating Sin expiating God-Man
These Keys for this purpose, he was only to have upon these terms. He had a right to Punish as an offended God, but to Pardon and Save, as a Mediating since expiating God-Man
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To render back entire to the injur'd Ruler of the World his violated Rights, and to obtain for us his forfeited favour, as entire. And undertook therefore when as a Sacrifice he was to be slain, to redeem us to God by his Blood, Rev. 5.9. To give him back his revolted Creature, Holy, Pure, Subject and Serviceable, as by his methods, he shall be at last;
To render back entire to the injured Ruler of the World his violated Rights, and to obtain for us his forfeited favour, as entire. And undertook Therefore when as a Sacrifice he was to be slave, to Redeem us to God by his Blood, Rev. 5.9. To give him back his revolted Creature, Holy, Pure, Subject and Serviceable, as by his methods, he shall be At last;
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to save us from the Wrath of God, not from his Government. Had it been otherwise, so firm and indissoluble is the connection between our Duty and 〈 ◊ 〉 f•licity, that the Sovereign Ruler had been eternally injured, and We not advantaged. Were we to have been set free from the preceptive obligation of God's Holy Law,
to save us from the Wrath of God, not from his Government. Had it been otherwise, so firm and indissoluble is the connection between our Duty and 〈 ◊ 〉 f•licity, that the Sovereign Ruler had been eternally injured, and We not advantaged. Were we to have been Set free from the preceptive obligation of God's Holy Law,
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This were a Strange sort of Self-repugnant Redemption, not from Sin and Misery, but from our Duty and Felicity. This were so to be Redeemed as to be still Lost, and every way lost, both to God,
This were a Strange sort of Self-repugnant Redemption, not from since and Misery, but from our Duty and Felicity. This were so to be Redeemed as to be still Lost, and every Way lost, both to God,
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This had been to legitimate everlasting Enmity and Rebellion against the Blessed God, and to Redeem us into an eternal Hell of horrour and misery to our selves !
This had been to legitimate everlasting Enmity and Rebellion against the Blessed God, and to redeem us into an Eternal Hell of horror and misery to our selves!
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This had been to cut off from the Supream Ruler of the World for ever; so considerable a •imb of his most rightful Dominion, and to leave us as miserable,
This had been to Cut off from the Supreme Ruler of the World for ever; so considerable a •imb of his most rightful Dominion, and to leave us as miserable,
When therefore our Lord Jesus Christ was to Redeem us from the Curse of the Law, it was that the Promised Spirit might be given to us, Gal. 3.13, 14. who should write the Law in our Hearts, Jer. 31.33. Ezek. 36.27.
When Therefore our Lord jesus christ was to redeem us from the Curse of the Law, it was that the Promised Spirit might be given to us, Gal. 3.13, 14. who should write the Law in our Hearts, Jer. 31.33. Ezekiel 36.27.
Fulfil the Righteousness of it in us, by causing us to walk after his dictates, according to that Law, regenerating us, begetting us after Gods Image,
Fulfil the Righteousness of it in us, by causing us to walk After his dictates, according to that Law, regenerating us, begetting us After God's Image,
And what a perverse distorted Mind is that, which can so much as wish it should be otherwise? viz. That he should save us to the Eternal wrong of him that made us,
And what a perverse distorted Mind is that, which can so much as wish it should be otherwise? viz. That he should save us to the Eternal wrong of him that made us,
And hath this no pleasant comfortable aspect upon a lost World? that he who hath these Keys, will use them for such purposes, i. e. to admit to eternal bliss, and save to the uttermost all that will come to God by him not willing to be everlastingly alienated from the life of God) because he ever lives to make intercession, or to transact and negotiate for them, (as that word signifies) and that in a rightful way ▪ and even by the power of these Keys !
And hath this no pleasant comfortable aspect upon a lost World? that he who hath these Keys, will use them for such Purposes, i. e. to admit to Eternal bliss, and save to the uttermost all that will come to God by him not willing to be everlastingly alienated from the life of God) Because he ever lives to make Intercession, or to transact and negotiate for them, (as that word signifies) and that in a rightful Way ▪ and even by the power of these Keys!
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That other state of things is spoken of therefore as hidden from us by a vail. When our Lord Jesus is said to have passed into the Heavens, Heb. 4.14. he is also said to have entered into that within the vail, Heb. 16.19, 20. alluding to that in the Temple of Solomon, and before that, in Moses 's Tabernacle;
That other state of things is spoken of Therefore as hidden from us by a Vail. When our Lord jesus is said to have passed into the Heavens, Hebrew 4.14. he is also said to have entered into that within the Vail, Hebrew 16.19, 20. alluding to that in the Temple of Solomon, and before that, in Moses is Tabernacle;
The great God holdeth back the face of his Throne, and above, ver. 6. 'tis represented as a Divine Prerogative, that Sheol which is there groundlesly rendred Hell ) the vast Hades, is only naked before him, lies entirely open to his view,
The great God holds back the face of his Throne, and above, ver. 6. it's represented as a Divine Prerogative, that Sheol which is there groundlessly rendered Hell) the vast Hades, is only naked before him, lies entirely open to his view,
and therein the dark and horrid part of it Destruction (by which peculiarly must be meant Hell) is to him without a covering, not mo•e hidden from his Eye.
and therein the dark and horrid part of it Destruction (by which peculiarly must be meant Hell) is to him without a covering, not mo•e hidden from his Eye.
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we must conceive some weighty reason did induce hereto, that whatsoever lies beyond this present state of things should be concealed from our immediate view,
we must conceive Some weighty reason did induce hereto, that whatsoever lies beyond this present state of things should be concealed from our immediate view,
and the course of his dispensation herein had been equally hidden, as that State it self is, it had been a bold presumption to enquire and prie into it;
and the course of his Dispensation herein had been equally hidden, as that State it self is, it had been a bold presumption to inquire and pry into it;
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and that the excellency of the Divine Wisdom is most conspicuous and principally to be beheld and admired, in ordering the apt congruities and correspondencies of things with each other,
and that the excellency of the Divine Wisdom is most conspicuous and principally to be beheld and admired, in ordering the apt congruities and correspondencies of things with each other,
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'twere very great oscitancy, and an undutiful negligence not to observe them, when they stand in view, that we may render him his due acknowledgments, and honour thereupon.
'twere very great oscitancy, and an undutiful negligence not to observe them, when they stand in view, that we may render him his due acknowledgments, and honour thereupon.
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'Tis manifest that as God did not create Man, at first, in that which he designed to be his final State, but as a Probationer, in a State of Trial, in order to a further State :
It's manifest that as God did not create Man, At First, in that which he designed to be his final State, but as a Probationer, in a State of Trial, in order to a further State:
So when he Apostatized and fell from God, he was graciously pleased to order for him a New Tryal, and put him into the hands of his merciful Redeemer, who is intrusted with these Keys, and with the Power of Life and Death over him, to be managed and exercised according to the terms plainly set down and declared in His Gospel.
So when he Apostatized and fell from God, he was graciously pleased to order for him a New Trial, and put him into the hands of his merciful Redeemer, who is Entrusted with these Keys, and with the Power of Life and Death over him, to be managed and exercised according to the terms plainly Set down and declared in His Gospel.
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Wheresoever he is with sufficient evidence revealed and made known, Men immediately come under obligation to believe in him, to intrust and commit themselves into the same hands;
Wheresoever he is with sufficient evidence revealed and made known, Men immediately come under obligation to believe in him, to intrust and commit themselves into the same hands;
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to rely upon the truth of his Word, in every thing he reveals, as the ground of their submitting to his Authority in every thing he requires. What concerns their present practice, he hath plainly shewn them,
to rely upon the truth of his Word, in every thing he reveals, as the ground of their submitting to his authority in every thing he requires. What concerns their present practice, he hath plainly shown them,
not that they should have the knowledge hereof by immediate inspection, but by taking his word. That as their first Transgression was founded in Infidelity ;
not that they should have the knowledge hereof by immediate inspection, but by taking his word. That as their First Transgression was founded in Infidelity;
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This had been to give away the whole cause to the revolted Rebels, and rather to con•ess errour and oversight in the Divine Government, than impute fault to the impugners of it!
This had been to give away the Whole cause to the revolted Rebels, and rather to con•ess error and oversight in the Divine Government, than impute fault to the impugners of it!
This being the State of the Case, How suitable had it been to the design of this Second Trial to be made with Men, to withdraw the vail, and let every ones own Eyes be their informers of all the Glories of the Heavenly State!
This being the State of the Case, How suitable had it been to the Design of this Second Trial to be made with Men, to withdraw the Vail, and let every ones own Eyes be their informers of all the Glories of the Heavenly State!
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and hereupon proclaim and preach the Gospel to them, that they should all partake herein, that would entirely deny themselves, come off from their own bottom, give themselves up absolutely to the Interest, Love, Service and Communion of their Redeemer,
and hereupon proclaim and preach the Gospel to them, that they should all partake herein, that would entirely deny themselves, come off from their own bottom, give themselves up absolutely to the Interest, Love, Service and Communion of their Redeemer,
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and of God in him? To fortifie them against the assaults and dangers of their Earthly Pilgrimage by reversing that Rule, The Just shall live by Faith ;
and of God in him? To fortify them against the assaults and dangers of their Earthly Pilgrimage by reversing that Rule, The Just shall live by Faith;
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And that lest any should refuse such Compliance with their Great Lord, Whole Hades, should be no longer so, but made naked before them, and the covering of Hell and Destruction be taken off,
And that lest any should refuse such Compliance with their Great Lord, whole Hades, should be no longer so, but made naked before them, and the covering of Hell and Destruction be taken off,
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and their own Eyes behold the infernal horrors, & their own Ears hear the shrieks and howlings of accursed Creatures, that having rejected their Redeemer, are rejected by him.
and their own Eyes behold the infernal horrors, & their own Ears hear the shrieks and howlings of accursed Creatures, that having rejected their Redeemer, Are rejected by him.
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We are not here to consider, what course would most certainly effect their Salvation, but what most became the Wise Holy God, to preserve the Dignity of his own Government,
We Are not Here to Consider, what course would most Certainly Effect their Salvation, but what most became the Wise Holy God, to preserve the Dignity of his own Government,
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As therefore we have cause to acknowledge the kindness and compassion of our Blessed Lord, who hath these Keys, in giving us for the kind, such notices as he hath, of the state of the things in Hades. So we have equal cause to admire his Wisdom, that he gi•es us not those of another kind, that should more powerfully strike sense and amaze us more,
As Therefore we have cause to acknowledge the kindness and compassion of our Blessed Lord, who hath these Keys, in giving us for the kind, such notices as he hath, of the state of the things in Hades. So we have equal cause to admire his Wisdom, that he gi•es us not those of Another kind, that should more powerfully strike sense and amaze us more,
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& the Tryal of our Faith — which is to be found unto Praise, Honour and Glory at the appearin• of Jesus Christ, even upon this account, that they who had not seen him in his mean circumstances on Earth,
& the Trial of our Faith — which is to be found unto Praise, Honour and Glory At the appearin• of jesus christ, even upon this account, that they who had not seen him in his mean Circumstances on Earth,
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and rejoyced in him with joy unspeakable, and full of Glory, 1 Pet. 1.7, 8. This Faith, and all the glorious tryals of it, with its admirable atchievements,
and rejoiced in him with joy unspeakable, and full of Glory, 1 Pet. 1.7, 8. This Faith, and all the glorious trials of it, with its admirable achievements,
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and performances, whereby the Elders heretofore obtained so good a Report, and high renown on Earth, and which filled the World with wonder, had all vanished into obscurity and Darkness, i. e. If they had believed no more,
and performances, whereby the Elders heretofore obtained so good a Report, and high renown on Earth, and which filled the World with wonder, had all vanished into obscurity and Darkness, i. e. If they had believed no more,
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And yet the trial had been greater, on another Account, than the Divine Wisdom in conjunction with Goodness, and Compassion, thought fit ordinarily to put sincere Christians upon.
And yet the trial had been greater, on Another Account, than the Divine Wisdom in conjunction with goodness, and Compassion, Thought fit ordinarily to put sincere Christians upon.
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For who could with any tolerable patience have endured longer abode on Earth, after they should once have had the glory of the Heavenly state immediately set in view before their Eyes!
For who could with any tolerable patience have endured longer Abided on Earth, After they should once have had the glory of the Heavenly state immediately Set in view before their Eyes!
But as these Majestick Life-breathing words of our Great Lord, do plainly offer the things that have been mentioned (and many more such that might occur) to our Thoughts and Meditation ;
But as these Majestic Life-breathing words of our Great Lord, do plainly offer the things that have been mentioned (and many more such that might occur) to our Thoughts and Meditation;
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1. Let us Live expecting a period to be ere long put to our Life on Earth For remember, there are Keys put into a great hand for this very purpose, that holds them not in vain.
1. Let us Live expecting a Period to be ere long put to our Life on Earth For Remember, there Are Keys put into a great hand for this very purpose, that holds them not in vain.
'Tis an absurd vanity •o promise our selves that which is in the power of another. How Wise and Prudent a thing to accommodate our selves composedly to his pleasure, in whose power we are!
It's an absurd vanity •o promise our selves that which is in the power of Another. How Wise and Prudent a thing to accommodate our selves composedly to his pleasure, in whose power we Are!
We owe so much to our selves, and to the ease and quiet of our own Minds, to be reconciled, at all times, to that which may befal us at any time. How confounding a thing is surprizal by that which our selves regret and dread!
We owe so much to our selves, and to the ease and quiet of our own Minds, to be reconciled, At all times, to that which may befall us At any time. How confounding a thing is surprisal by that which our selves regret and dread!
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Is it no part of Christian watchfulness to wait for such an hour? Tho' that waiting all the days of our appointed time, mentioned John 14.14. refers to another change than that of Death, viz. (as the foregoing and following verses shew) That of the Resurrection, yet it cannot but be equally requisite, upon a no less important reason.
Is it not part of Christian watchfulness to wait for such an hour? Though that waiting all the days of our appointed time, mentioned John 14.14. refers to Another change than that of Death, viz. (as the foregoing and following Verses show) That of the Resurrection, yet it cannot but be equally requisite, upon a no less important reason.
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And that he would teach us so to number our Days that we may apply our hearts to wisdom, Psal 90.12. are equally monitory to the same purpose, as the most express Precepts:
And that he would teach us so to number our Days that we may apply our hearts to Wisdom, Psalm 90.12. Are equally monitory to the same purpose, as the most express Precepts:
The placid agreement of our Minds and Spirits with Divine determination, both as to the thing, and time, of our departure hence, will prevent the trouble and ungratefulness of being surpriz'd;
The placid agreement of our Minds and Spirits with Divine determination, both as to the thing, and time, of our departure hence, will prevent the trouble and ungratefulness of being surprised;
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and our continual expectation of it, will prevent any surprizal at all Let this then be an agreed resolution with us, to endeavour being in such a posture,
and our continual expectation of it, will prevent any surprisal At all Let this then be an agreed resolution with us, to endeavour being in such a posture,
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as that we may be capable of saying, Lord whensoever thou shalt move thy Key, and tell me this night, or this hour, I'll require thy Soul, thou shalt not, O Lord, prevent mine expectation,
as that we may be capable of saying, Lord whensoever thou shalt move thy Key, and tell me this night, or this hour, I'll require thy Soul, thou shalt not, Oh Lord, prevent mine expectation,
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nor ought we to attempt that violence upon our own Natures, as to endeavour the stupifying of the intelligent, designing Mind, which the Author of Nature hath put into us.
nor ought we to attempt that violence upon our own Nature's, as to endeavour the stupefying of the intelligent, designing Mind, which the Author of Nature hath put into us.
but promote it rather ▪ The design for the Kingdom of God to be first sought, with his Righteousness, Mat. 6.33. or which is pu•sued by seeking Glory, Honour ▪ and Immortality, to the actual attainment of Eternal Life, Rom. 2.7.
but promote it rather ▪ The Design for the Kingdom of God to be First sought, with his Righteousness, Mathew 6.33. or which is pu•sued by seeking Glory, Honour ▪ and Immortality, to the actual attainment of Eternal Life, Rom. 2.7.
may, if prescribed methods be duly observed, have this felicity always attending it, to be •ucessfully pursued, while we live, and effected when we Die,
may, if prescribed methods be duly observed, have this felicity always attending it, to be •ucessfully pursued, while we live, and effected when we Die,
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But this is an unaccountable vanity under the Sun, that Men too generally form such, projects that they are disappointed both when they do not compass them,
But this is an unaccountable vanity under the Sun, that Men too generally from such, projects that they Are disappointed both when they do not compass them,
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Because there is a fit season for every fit undertaking, a time, and judgment for every purpose, or a critical time, such as is by Judgment affixt to every such purpose, Eccles. 8.6. and because also Men know not their time, c. 9.12. therefore their Misery is great upon the Earth, and as Birds caught in a snare, they are snared in an evil time that falleth suddenly upon them. O miserable, miserable Mortals!
Because there is a fit season for every fit undertaking, a time, and judgement for every purpose, or a critical time, such as is by Judgement affixed to every such purpose, Eccles. 8.6. and Because also Men know not their time, c. 9.12. Therefore their Misery is great upon the Earth, and as Birds caught in a snare, they Are snared in an evil time that falls suddenly upon them. Oh miserable, miserable Mortals!
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Their most valuable design for another World is seldom thought on in season, their little designs for this World they contrive and p•osecute with that confidence,
Their most valuable Design for Another World is seldom Thought on in season, their little designs for this World they contrive and p•osecute with that confidence,
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And What is their Life? a Vapour, &c. So much of Duty, and becoming Behaviour is in the mean time forgotten as to say, If the Lord will we shall live, &c. This is to bear themselves as absolute Masters of their own Lives.
And What is their Life? a Vapour, etc. So much of Duty, and becoming Behaviour is in the mean time forgotten as to say, If the Lord will we shall live, etc. This is to bear themselves as absolute Masters of their own Lives.
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or to whom the Keys belong, till it come to the last irrefragable demonstration, that he changes their Countenance and sends them away, Joh. 14.20. and then they go driven, pluckt, and torn away from their dwelling-place rooted out of the Land of the living, Psal. 2.55.
or to whom the Keys belong, till it come to the last irrefragable demonstration, that he changes their Countenance and sends them away, John 14.20. and then they go driven, plucked, and torn away from their dwelling-place rooted out of the Land of the living, Psalm 2.55.
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But if any premonitory decays make them doubt the perpetuity of their own abode here, they some what ease their minds by the pleasure they take in thinking,
But if any premonitory decays make them doubt the perpetuity of their own Abided Here, they Some what ease their minds by the pleasure they take in thinking,
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and they call their Lands after their own Names, and their Posterity approve their sayings, think and act as wisely as they, Psal 49.11, 12. — Thus they take upon them,
and they call their Lands After their own Names, and their Posterity approve their sayings, think and act as wisely as they, Psalm 49.11, 12. — Thus they take upon them,
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Because you are not to expect much, make the best use you can of your little. 'Tis so precious a thing that it is to be redeemed, 'tis therefore too precious to be embezelled and trifled away.
Because you Are not to expect much, make the best use you can of your little. It's so precious a thing that it is to be redeemed, it's Therefore too precious to be embezzled and trifled away.
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but as Wise, and that of Redeeming the time more than intimates, that to squander time is a foolish thing. Of the several sorts of things that we make our selves, their shape and frame, shews their use and end. Are we to make a less judicious estimate of the Works of God? If we therefore contemplate our selves,
but as Wise, and that of Redeeming the time more than intimates, that to squander time is a foolish thing. Of the several sorts of things that we make our selves, their shape and frame, shows their use and end. are we to make a less judicious estimate of the Works of God? If we Therefore contemplate our selves,
and consider what a sort of Production Man is, Can we allow our selves to think God made him a reasonable Creature on purpose to play the Fool? Or can we live as if we thought so, without reproaching our Maker ? But whereas he who hath been the Author to us of such a Nature, capable of improving a lifes time in this World unto most valuable purposes, hath also been the Autho• of such a Law, requiring us to red•em time. The reproach will be wholly turned off from him upon our selves,
and Consider what a sort of Production Man is, Can we allow our selves to think God made him a reasonable Creature on purpose to play the Fool? Or can we live as if we Thought so, without reproaching our Maker? But whereas he who hath been the Author to us of such a Nature, capable of improving a life's time in this World unto most valuable Purposes, hath also been the Autho• of such a Law, requiring us to red•em time. The reproach will be wholly turned off from him upon our selves,
Some such have unanswerably reprehended the common folly of those that dread the thought of throwing away their whole Life at once, that yet have no regret at throwing it all away by parcels and piece-meal.
some such have unanswerably reprehended the Common folly of those that dread the Thought of throwing away their Whole Life At once, that yet have no regret At throwing it all away by parcels and piecemeal.
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Who hath these Keys, and who acquired them with so merciful intentions, even upon such terms as could not but signifie the greatest compassion and good will towards such as we.
Who hath these Keys, and who acquired them with so merciful intentions, even upon such terms as could not but signify the greatest compassion and good will towards such as we.
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What a faint, impotent, languishing thing is our Religion, how doth it dwindle into spritless, dead form without it? Either the form of knowledge is nothing else but insipid dead notion ;
What a faint, impotent, languishing thing is our Religion, how does it dwindle into spritless, dead from without it? Either the from of knowledge is nothing Else but insipid dead notion;
and our forms of Worship, only fruitless unpleasant formality, if we have not a vivid sense in our Hearts both of his glorious greatness, and of his excellent loving kindness. As much as words can signifie towards the impressing such a sense into our Hearts, we have in these words, uttered from his own Mouth,
and our forms of Worship, only fruitless unpleasant formality, if we have not a vivid sense in our Hearts both of his glorious greatness, and of his excellent loving kindness. As much as words can signify towards the impressing such a sense into our Hearts, we have in these words, uttered from his own Mouth,
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And God forbid that, now, these words should be with us an empty sound, or a dead Letter! Let us cast in our minds what manner of Saluta•ion this should be !
And God forbid that, now, these words should be with us an empty found, or a dead letter! Let us cast in our minds what manner of Saluta•ion this should be!
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And can you think to be related to him, upon other terms ? And do you not know that upon these ▪ you may? when in his Gospel he offers himself, and demands you. What can that mean but that you are to receive him, and resign your selves ? The case is now brought to this state, that you must either comply, or rebel.
And can you think to be related to him, upon other terms? And do you not know that upon these ▪ you may? when in his Gospel he offers himself, and demands you. What can that mean but that you Are to receive him, and resign your selves? The case is now brought to this state, that you must either comply, or rebel.
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Who is the head of all Principality and Power, who is gone into the Heavens, the glorious upper Hades, and is at the right hand of God, Angels, Authorities, Powers being made Subject to him, 1 Pet. 3.21. We little know or can conceive as yet, the several orders and distinctions of the Celestial Inhabitants, and their great and illustrious Princes and Potentates, Thrones, Dominions, &c. that all pay him a dutiful and a joyful subjection and obedience.
Who is the head of all Principality and Power, who is gone into the Heavens, the glorious upper Hades, and is At the right hand of God, Angels, Authorities, Powers being made Subject to him, 1 Pet. 3.21. We little know or can conceive as yet, the several order and Distinctions of the Celestial Inhabitants, and their great and illustrious Princes and Potentates, Thrones, Dominions, etc. that all pay him a dutiful and a joyful subjection and Obedience.
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But do we not know God hath given him a Name above every Name? and that in his Name (or at it, as it may be read, i. e. in acknowledgment of his Sovereign Power, every knee must bow, of things in Heaven, on Earth and under Earth,
But doe we not know God hath given him a Name above every Name? and that in his Name (or At it, as it may be read, i. e. in acknowledgment of his Sovereign Power, every knee must bow, of things in Heaven, on Earth and under Earth,
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If there shall be a special Relation settled betwen him and thee, he hath told thee in what way it must be, i. e. by way of Covenant-transaction, and agreement, as he puts his People of old in mind, his way was with them;
If there shall be a special Relation settled between him and thee, he hath told thee in what Way it must be, i. e. by Way of Covenant-transaction, and agreement, as he puts his People of old in mind, his Way was with them;
I entred into Covenant with thee, and thou becamest mine, Ezek. 16.8. This I insist upon and press, as a thing of the greatest importance imaginable, and the least thought of:
I entered into Covenant with thee, and thou becamest mine, Ezekiel 16.8. This I insist upon and press, as a thing of the greatest importance imaginable, and the least Thought of:
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Take his Gospel as from the Cross, or take it as from the Throne, or as from both, 'tis the same Gospel interwoven of Grace and Authority, the richest Grace,
Take his Gospel as from the Cross, or take it as from the Throne, or as from both, it's the same Gospel interwoven of Grace and authority, the Richest Grace,
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Till with tender relentings thou hast thrown thy self at his feet, & told him, Lord, I am ashamed, I am confounded within my self, that thou shouldst Die upon a Cross to obtain thy high Power, and that thou art now ready to use it for the saving so vile a miscreant as I!
Till with tender relentings thou hast thrown thy self At his feet, & told him, Lord, I am ashamed, I am confounded within my self, that thou Shouldst Die upon a Cross to obtain thy high Power, and that thou art now ready to use it for the Saving so vile a miscreant as I!
That when thou hast so vast an unknown World, so numberless myriads of excellent Creatures in thy obedience, thou shouldst yet think it worth thy while to look after me!
That when thou hast so vast an unknown World, so numberless myriads of excellent Creatures in thy Obedience, thou Shouldst yet think it worth thy while to look After me!
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and an inward complacency, and gladness of Heart. 6. Let your following course in this World be ordered agreeably hereto, in continued dependence, and subjection.
and an inward complacency, and gladness of Heart. 6. Let your following course in this World be ordered agreeably hereto, in continued dependence, and subjection.
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so we are to walk (according to our first reception of him,) in continual dependence on his Saving Mercy, and and to be a Lord, or as 'tis here exprest with eminency, the Lord, so we are to walk in continual subjection to his Governing Power. Otherwise our receiving him, at first, under these notions, hath nothing in it but mockery and collusion.
so we Are to walk (according to our First reception of him,) in continual dependence on his Saving Mercy, and and to be a Lord, or as it's Here expressed with eminency, the Lord, so we Are to walk in continual subjection to his Governing Power. Otherwise our receiving him, At First, under these notions, hath nothing in it but mockery and collusion.
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But if his obtaining these Keys, upon the terms here exprest, as having been dead, and now living, and having overcome Death (as 'tis also Rom. 14.9.) did signifie his having them for saving purposes,
But if his obtaining these Keys, upon the terms Here expressed, as having been dead, and now living, and having overcome Death (as it's also Rom. 14.9.) did signify his having them for Saving Purposes,
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and if we reckon'd this a reasonable inducement to receive him, and commit and intrust our selves to him as a Saviour, that he dy'd, and overcame Death ? for his Grace in yielding to Die, had not rendred him a competent object of trust, otherwise than in conjunction with his Power in overcoming Death, and so gaining into his hands these Keys :
and if we reckoned this a reasonable inducement to receive him, and commit and intrust our selves to him as a Saviour, that he died, and overcame Death? for his Grace in yielding to Die, had not rendered him a competent Object of trust, otherwise than in conjunction with his Power in overcoming Death, and so gaining into his hands these Keys:
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and gave himself for us ? Gal. 2.20. i. e. inasmuch, as having been crucify'd with him (which is also there exprest) we feel our selves to live nevertheless ;
and gave himself for us? Gal. 2.20. i. e. inasmuch, as having been Crucified with him (which is also there expressed) we feel our selves to live nevertheless;
When he was spoken of as a Child to us born, that he might become a Man of sorrows, & be sorrowful unto the Death, and have all the sorrows of Death come upon him, he is at the same time said to be the mighty God, & it was declared the Government should be upon his Shoulders.
When he was spoken of as a Child to us born, that he might become a Man of sorrows, & be sorrowful unto the Death, and have all the sorrows of Death come upon him, he is At the same time said to be the mighty God, & it was declared the Government should be upon his Shoulders.
so he was the Prince of the Kings of the Earth, (a small part of his Kingdom too) his Throne being founded on his Cross, his Governing Power, in his Sacrifice, i. e.
so he was the Prince of the Kings of the Earth, (a small part of his Kingdom too) his Throne being founded on his Cross, his Governing Power, in his Sacrifice, i. e.
making these two things the salving the Rights of the Godhead, injured by Sin, and the delivering of the Sinner from an Eternal ruine, to agree, and consist with one another.
making these two things the salving the Rights of the Godhead, injured by since, and the delivering of the Sinner from an Eternal ruin, to agree, and consist with one Another.
Inasmuch as, while our obedience cannot merit the least thing from him, yet his vouchsafing to govern us doth most highly merit from us. For he Governs by writing his Law in the heart, which makes our heart agree with the Law,
Inasmuch as, while our Obedience cannot merit the least thing from him, yet his vouchsafing to govern us does most highly merit from us. For he Governs by writing his Law in the heart, which makes our heart agree with the Law,
and by implanting Divine Love in us, which vanquishes enmity and disaffection, and vertually contains in its self our obedience, or keeping his Commandments, Joh. 14.15. and 23. 1 Joh. 5.3.
and by implanting Divine Love in us, which vanquishes enmity and disaffection, and virtually contains in its self our Obedience, or keeping his commandments, John 14.15. and 23. 1 John 5.3.
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as our perfected Love to God, and conformity to his Nature, and will, do involve and contain in themselves our compleat and perfect blessedness, with which a continued enmity,
as our perfected Love to God, and conformity to his Nature, and will, do involve and contain in themselves our complete and perfect blessedness, with which a continued enmity,
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Wherein therefore the Christian Law seems strictest, and most rigorous in the enjoyned observance of our Lord Christ, herein we shall discern an unexceptionable reasonableness,
Wherein Therefore the Christian Law seems Strictest, and most rigorous in the enjoined observance of our Lord christ, herein we shall discern an unexceptionable reasonableness,
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'Tis enjoyned us (constructively at least) that because Christ Dy'd for us, when we were Dead, quite lost in Death, we that live hereupon, should settle this which our selves as a sixed judgment, and upon that intervening judgment, yield to the constraint of his Love, so as henceforth no more to live to our selves, q. d.
It's enjoined us (constructively At least) that Because christ Died for us, when we were Dead, quite lost in Death, we that live hereupon, should settle this which our selves as a sixed judgement, and upon that intervening judgement, yield to the constraint of his Love, so as henceforth no more to live to our selves, q. worser.
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What? to hav• the whole stream of all the actions, and aims, the strength and vigour of our Lives, to be carried in one entire undivided current unto him,
What? to hav• the Whole stream of all the actions, and aims, the strength and vigour of our Lives, to be carried in one entire undivided current unto him,
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We are required, without exception, without limitation or reserve, whatsoever we do, whether in word or work, to do all in the Name of our Lord Jesus Christ, Col. 3.17.
We Are required, without exception, without limitation or reserve, whatsoever we do, whither in word or work, to do all in the Name of our Lord jesus christ, Col. 3.17.
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Enquire we, Do our Hearts repine at this Law? Do not we? Doth not this World owe so much to him ? Why are we allowed a place and a time here ? Why is not this World a flaming Theatre? Is it not fit every one should know under whose Government they live? by whose Beneficence, under whose Protection,
Inquire we, Do our Hearts repine At this Law? Do not we? Does not this World owe so much to him? Why Are we allowed a place and a time Here? Why is not this World a flaming Theatre? Is it not fit every one should know under whose Government they live? by whose Beneficence, under whose Protection,
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and in whose name they may act so, or so, and by whose Authority? Either obliging, or not restraining them, requiring, or licensing them to do this or that? Doth this World owe less to him, that bears these Keys, than Egypt did to Joseph, when thus the Royal word went forth in reference to him? I am Pharaoh,
and in whose name they may act so, or so, and by whose authority? Either obliging, or not restraining them, requiring, or licensing them to do this or that? Does this World owe less to him, that bears these Keys, than Egypt did to Joseph, when thus the Royal word went forth in Referente to him? I am Pharaoh,
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and without thee shall no Man lift up his hand or foot in all the Land of Egypt? How pleasant should it be to our Souls, often to remember and think on that Name of his which we bear, Isa. 26.8. Mal. 3.18. and draw in as vital breath, the sweet odours of it, Cant. 1.3.
and without thee shall no Man lift up his hand or foot in all the Land of Egypt? How pleasant should it be to our Souls, often to Remember and think on that Name of his which we bear, Isaiah 26.8. Malachi 3.18. and draw in as vital breath, the sweet odours of it, Cant 1.3.
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And then we shall account it no hard Law, whatever we do, to do all in the Name of our Lord Jesus, giving thanks to God the Father by him, and for him ;
And then we shall account it no hard Law, whatever we do, to do all in the Name of our Lord jesus, giving thanks to God the Father by him, and for him;
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VVhereupon, when you find your special Relation is thus settled and fixed, unto the great Lord both of this present visible World, and of Hades, or the invisible World, also, by your Solemn Covenant with him, and evidenc't by the continued correspondency of your heart and Life, your Dispositions and actions thereunto.
Whereupon, when you find your special Relation is thus settled and fixed, unto the great Lord both of this present visible World, and of Hades, or the invisible World, also, by your Solemn Covenant with him, and evidenced by the continued correspondency of your heart and Life, your Dispositions and actions thereunto.
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And that his good pleasure herein is no more to be distrusted, than to be disputed or withstood. Let it be enough to you, that what you cannot see your self, he sees for you.
And that his good pleasure herein is no more to be distrusted, than to be disputed or withstood. Let it be enough to you, that what you cannot see your self, he sees for you.
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VVe commonly excuse our aversion to Die, by alledging that Nature regrets it. But we do not enough consider that in such a compounded sort of creature as we are;
We commonly excuse our aversion to Die, by alleging that Nature regrets it. But we do not enough Consider that in such a compounded sort of creature as we Are;
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if we appeal, can we suppose it so untrue to its self, as not to assert its own Superiority? or to judge it fit that an intelligent, immortal Spirit, capable of so great things, in another World, should be content with a long abode here.
if we appeal, can we suppose it so untrue to its self, as not to assert its own Superiority? or to judge it fit that an intelligent, immortal Spirit, capable of so great things, in Another World, should be content with a long Abided Here.
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when, without reason, sense were alike capable of the same sort of gratifications? VVhat Law, what Equity? what rule of Decency can oblige the Soul of a Man, capable of the Society,
when, without reason, sense were alike capable of the same sort of gratifications? What Law, what Equity? what Rule of Decency can oblige the Soul of a Man, capable of the Society,
and Enjoyments of Angels, to this piece of Self-denial ▪ for the sake of his incomparably baser Body ? Or can make it fit that the nobler and more excellent Nature, should be eternally subservient to the meaner, and more ignoble ? Especially, considering that if (according to the case supposed) the two last foregoing directions be complyed with, there is a sort of Divine Nature superadded to the whole Humane Nature, that cannot but prompt the Soul ennobled by it, to aspire to suitable, even to the highest, operations and enjoyments, whereof it is capable,
and Enjoyments of Angels, to this piece of Self-denial ▪ for the sake of his incomparably baser Body? Or can make it fit that the Nobler and more excellent Nature, should be eternally subservient to the meaner, and more ignoble? Especially, considering that if (according to the case supposed) the two last foregoing directions be complied with, there is a sort of Divine Nature superadded to the Whole Humane Nature, that cannot but prompt the Soul ennobled by it, to aspire to suitable, even to the highest, operations and enjoyments, whereof it is capable,
And if there were still a dispute between Nature and Nature, its enough that the great Lord of Hades, and of this present sensible World too, will determine it.
And if there were still a dispute between Nature and Nature, its enough that the great Lord of Hades, and of this present sensible World too, will determine it.
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In a far lower instance, when the General of an Army commands it upon an enterprize, wherein life is to be hazarded, it would be an ill excuse of a cowardly declining, to say, their Nature regrets and dreads the adventure. The thing is necessary.
In a Far lower instance, when the General of an Army commands it upon an enterprise, wherein life is to be hazarded, it would be an ill excuse of a cowardly declining, to say, their Nature regrets and dreads the adventure. The thing is necessary.
For consider into what hands this affair is put, of ordering every ones decease, and removal out of this into the other World, and who hath these Keys ▪ 'Tis such a one, whose right, if we use our thoughts, we will not allow our selves to dispute, or to censure his administration. His Original Right, is that of a Creator and a God. For all things were Created for him, and by him, Col. 1.16. And without him was nothing made that was made, Joh. 1.2.
For Consider into what hands this affair is put, of ordering every ones decease, and removal out of this into the other World, and who hath these Keys ▪ It's such a one, whose right, if we use our thoughts, we will not allow our selves to dispute, or to censure his administration. His Original Right, is that of a Creator and a God. For all things were Created for him, and by him, Col. 1.16. And without him was nothing made that was made, John 1.2.
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I am he that liveth and was dead. And then, as he elsewhere declares, by constitution, All Power is given me both in Heaven and on Earth, Mat. 28.19. The word (NONLATINALPHABET) imports rightful Power.
I am he that lives and was dead. And then, as he elsewhere declares, by constitution, All Power is given me both in Heaven and on Earth, Mathew 28.19. The word () imports rightful Power.
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And who are we? or any Relatives of ours? whom all the Power of Heaven and Earth hath no right to touch? What exempt jurisdiction, can we pretend our selves to belong unto?
And who Are we? or any Relatives of ours? whom all the Power of Heaven and Earth hath no right to touch? What exempt jurisdiction, can we pretend our selves to belong unto?
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Do we blame the constitution, appointing all Men once to Die, by which this World is made a portal to another, for all Men, and whence it was necessary none should stay long in this, but only pass thorough, into that World wherein every one is to have is everlasting abode? Or is it that,
Do we blame the constitution, appointing all Men once to Die, by which this World is made a portal to Another, for all Men, and whence it was necessary none should stay long in this, but only pass through, into that World wherein every one is to have is everlasting Abided? Or is it that,
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when we think it not unfit this should be the general and common course, there should yet have been a particular dispensation for this Friend or Relation of mine ?
when we think it not unfit this should be the general and Common course, there should yet have been a particular Dispensation for this Friend or Relation of mine?
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What would we wish to Mankind a sinning immortality on this Earth, before which a wise Heathen profest to prefer one Day vertuously spent ? Would we wish this World to be the everlasting Stage, of indignities and affronts to him that made it? Would we wish there should never be a judgment Day ? and that all the wise & righteous Councels of Heaven should be ranverst & overturned, only to comport with our terrene & sensual inclinations? Is this our dutifulness and loyal affection to our Blessed Lord, the Author of our Beings,
What would we wish to Mankind a sinning immortality on this Earth, before which a wise Heathen professed to prefer one Day virtuously spent? Would we wish this World to be the everlasting Stage, of indignities and affronts to him that made it? Would we wish there should never be a judgement Day? and that all the wise & righteous Counsels of Heaven should be ranverst & overturned, only to comport with our terrene & sensual inclinations? Is this our dutifulness and loyal affection to our Blessed Lord, the Author of our Beings,
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and the God of our •ives, whose rights and honours should be infinitely dearer to us than our selves? Is it our kindness to our selves, and all others of our kind and order, that are all naturally capable, and many, by gracious vouchsafement, sitly qualified, to enjoy a perfect felicity in another World, that we would have all together confined for ever, to this Region of darkness, impurity and misery?
and the God of our •ives, whose rights and honours should be infinitely Dearer to us than our selves? Is it our kindness to our selves, and all Others of our kind and order, that Are all naturally capable, and many, by gracious vouchsafement, sitly qualified, to enjoy a perfect felicity in Another World, that we would have all together confined for ever, to this Region of darkness, impurity and misery?
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if we were required to draw up our petition ? to put it into express words? to turn our wish for our selves, and all our Relatives and peculiar Friends, into a formed, solemn prayer, to this effect, that we are content the Law stand in force, that all the World should Die, with only the exception of some few Names, viz. our own, and of our Kindred, and more inward Friends.
if we were required to draw up our petition? to put it into express words? to turn our wish for our selves, and all our Relatives and peculiar Friends, into a formed, solemn prayer, to this Effect, that we Are content the Law stand in force, that all the World should Die, with only the exception of Some few Names, viz. our own, and of our Kindred, and more inward Friends.
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Would we not presently be for quelling, and suppressing it, & easily yield to be nonsuited, without more ado? What pretence can we have not to think others as apt to make the same request for them,
Would we not presently be for quelling, and suppressing it, & Easily yield to be nonsuited, without more ado? What pretence can we have not to think Others as apt to make the same request for them,
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But if by all this, we are put quite out of conceit, with the desire of a terrestrial immortality, All that the matter finally results into is, that we think such a Relative of ours Dyed too soon.
But if by all this, we Are put quite out of conceit, with the desire of a terrestrial immortality, All that the matter finally results into is, that we think such a Relative of ours Died too soon.
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VVe would not have coveted for him an Eternity on Earth, but only more time. And how much more ? or for what ? If we were to set the time, 'tis like that when it comes, we should be as averse to a separation,
We would not have coveted for him an Eternity on Earth, but only more time. And how much more? or for what? If we were to Set the time, it's like that when it comes, we should be as averse to a separation,
If we were to assign the reason of our desire, that would seem as in the present case, a plausible one to some, which is mentioned by Plutarch in his consolation to Apollonius for the loss of his Son, concerning another such case (as he instances in many) of one Elysius an Italian, whose loss of his Son Euthynous, was much aggravated by this, that he was a great Heir.
If we were to assign the reason of our desire, that would seem as in the present case, a plausible one to Some, which is mentioned by Plutarch in his consolation to Apollonius for the loss of his Son, Concerning Another such case (as he instances in many) of one Elisha an Italian, whose loss of his Son Euthynous, was much aggravated by this, that he was a great Heir.
and sundry things ought to be considered in order to the quieting their minds, who are apt to behold such darker dispensations, in the course of Providence, with amusement,
and sundry things ought to be considered in order to the quieting their minds, who Are apt to behold such Darker dispensations, in the course of Providence, with amusement,
Wherefore (says Holy Job) do the wicked live, become old, yea are mighty in power? Their seed is established in their sight — Ch. 21.7, 8. When his Seed was cut off before his Eyes. And here let us consider,
Wherefore (Says Holy Job) do the wicked live, become old, yea Are mighty in power? Their seed is established in their sighed — Christ 21.7, 8. When his Seed was Cut off before his Eyes. And Here let us Consider,
And though he is pleased to use apt means for its recovery, he doth what he thinks fit herein, of meer grace, and favour, and is under no obligation to do all that he can.
And though he is pleased to use apt means for its recovery, he does what he thinks fit herein, of mere grace, and favour, and is under no obligation to do all that he can.
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His dispensation herein must correspond to, and bear upon it the impress of other Divine perfections, his Wisdom, Holiness, Justice as well as Grace. And for Grace it self, whereas all since the Apostacy lie together in a fearful gulf of impurity,
His Dispensation herein must correspond to, and bear upon it the Impress of other Divine perfections, his Wisdom, Holiness, justice as well as Grace. And for Grace it self, whereas all since the Apostasy lie together in a fearful gulf of impurity,
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2. VVhen he hath done much, in an Age, still obstinately unreclaimable, he may be supposed to let one appear, only with a promising aspect, and in just displeasure, presently withdraw him, that they may understand they have forfeited such a blessing, to this or that Country, as such a one might have proved.
2. When he hath done much, in an Age, still obstinately unreclaimable, he may be supposed to let one appear, only with a promising aspect, and in just displeasure, presently withdraw him, that they may understand they have forfeited such a blessing, to this or that Country, as such a one might have proved.
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'Tis a piece of Divine Royalty and Magnificence, that when he hath prepared, & polish'd, such an utensile, so as to be capable of great service, he can lay it by, without loss.
It's a piece of Divine Royalty and Magnificence, that when he hath prepared, & polished, such an utensile, so as to be capable of great service, he can lay it by, without loss.
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'Tis owing to his most munificent bounty, that he may vouchsafe to reward sincere intentions, as highly as great services. He took David 's having it in his Heart to build him an House,
It's owing to his most munificent bounty, that he may vouchsafe to reward sincere intentions, as highly as great services. He took David is having it in his Heart to built him an House,
as kindly as Solomon 's building him one. And as much magnifies himself in testifying his acceptance of such as he discharges from his Service here, at the third hour, as of them whom he engages not in it, till the eleventh.
as kindly as Solomon is building him one. And as much Magnifies himself in testifying his acceptance of such as he discharges from his Service Here, At the third hour, as of them whom he engages not in it, till the eleventh.
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and even of all that knew them, which may be truly accounted a Divine testimony, both in respect of the object, which hath on it a Divine impress, and speaks the self recommending power of true goodness, which is the Image of God, and in respect of the subject, shews the Dominion God hath over minds, engaging not only good Men to behold with complacency of such pleasant, blooming goodness, correspondent to their own;
and even of all that knew them, which may be truly accounted a Divine testimony, both in respect of the Object, which hath on it a Divine Impress, and speaks the self recommending power of true Goodness, which is the Image of God, and in respect of the Subject, shows the Dominion God hath over minds, engaging not only good Men to behold with complacency of such pleasant, blooming Goodness, correspondent to their own;
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but even bad Men to approve in these others, what they entertain not in themselves. The same things are accepted with God, and approved of Men, Rom. 14.18.
but even bad Men to approve in these Others, what they entertain not in themselves. The same things Are accepted with God, and approved of Men, Rom. 14.18.
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Their just zeal, and contestations against the wickedness of the Age, might disoblige many, and create them Enemies, who would make it their business to blast them,
Their just zeal, and contestations against the wickedness of the Age, might disoblige many, and create them Enemies, who would make it their business to blast them,
Whereas the lustre of that Vertue and Piety which had provok't no body, appears only, with an amiable look, and leaves behind nothing, of such a person,
Whereas the lustre of that Virtue and Piety which had provoked no body, appears only, with an amiable look, and leaves behind nothing, of such a person,
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which, they that observed them, might, with less prejudic'd minds compare with the useless, vicious, Lives of many that they see to have filled up a room in the World,
which, they that observed them, might, with less prejudiced minds compare with the useless, vicious, Lives of many that they see to have filled up a room in the World,
unto extream old age, either to no purpose, or to very bad. And how vast is the difference in respect of usefulness to the world, between a pious, young Gentleman, dying in his youth, that lived long in a little time, untainted by youthful Lusts,
unto extreme old age, either to no purpose, or to very bad. And how vast is the difference in respect of usefulness to the world, between a pious, young Gentleman, dying in his youth, that lived long in a little time, untainted by youthful Lustiest,
or profit to himself, or others, (as some very judicious Expositors understand that Text ) that (as he aptly speaks) had nothing besides Grey Hairs, and Wrinkles, to make him be thought a long liver;
or profit to himself, or Others, (as Some very judicious Expositors understand that Text) that (as he aptly speaks) had nothing beside Gray Hairs, and Wrinkles, to make him be Thought a long liver;
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Therefore such very valuable young Persons as are taken hence in the flower of their Age, are not to be thought, upon that account of usefulness to this World, to have lived in it, that shorter time, in vain.
Therefore such very valuable young Persons as Are taken hence in the flower of their Age, Are not to be Thought, upon that account of usefulness to this World, to have lived in it, that shorter time, in vain.
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both for the Glory of Gods grace, which he hath exemplified in them, and which may be improved to the good of many who shall have seen that an Holy Life, amidst the temptations that the youthful Age is exposed to, is no impracticable thing;
both for the Glory of God's grace, which he hath exemplified in them, and which may be improved to the good of many who shall have seen that an Holy Life, amid the temptations that the youthful Age is exposed to, is no impracticable thing;
All the perturbation, and discomposure of mind, which we suffer upon any such accasion, arises chiefly, from our having too high and great thoughts of this World, and too low,
All the perturbation, and discomposure of mind, which we suffer upon any such accasion, arises chiefly, from our having too high and great thoughts of this World, and too low,
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and not within the verge of our sense, our sensual minds are prone to make of it a very little thing; and even next to nothing, as too many, will have it to be quite nothing at all.
and not within the verge of our sense, our sensual minds Are prove to make of it a very little thing; and even next to nothing, as too many, will have it to be quite nothing At all.
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We are concerned, in duty to our blessed Redeemer and Lord, and for his just honour, to magnifie this his Presecture, and render it as great to our selves as the matter requires,
We Are concerned, in duty to our blessed Redeemer and Lord, and for his just honour, to magnify this his Presbyter, and render it as great to our selves as the matter requires,
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So is our fancy prepossest, and filled with delusive Images, that throng in upon it thorough our unwary senses, that we imagine this little spot of our Earth to be the only place of business, and all the rest of the Creation, to be meer vacuit•, vast, empty space, where there is nothing to do, and nothing to be enjoyed. Not that these are formed, positive thoughts,
So is our fancy prepossessed, and filled with delusive Images, that throng in upon it through our unwary Senses, that we imagine this little spot of our Earth to be the only place of business, and all the rest of the Creation, to be mere vacuit•, vast, empty Molle, where there is nothing to do, and nothing to be enjoyed. Not that these Are formed, positive thoughts,
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or a settled judgment, with good Men, but they are floating imaginations, so continually obtruded upon them, from (what lies next) the objects of sense, that they have more influence to affect the Heart,
or a settled judgement, with good Men, but they Are floating Imaginations, so continually obtruded upon them, from (what lies next) the objects of sense, that they have more influence to affect the Heart,
and infer suitable, sudden, and indeliberate, emotions of Spirit than the most formed judgment, grounded on things that lie without the sphere of sense can outweigh.
and infer suitable, sudden, and indeliberate, emotions of Spirit than the most formed judgement, grounded on things that lie without the sphere of sense can outweigh.
And hence when a good man Dies (elder or younger) the common cry is among the better sort (for the other do less concern themselves) O what a loss is this ! Not to be repaired! not to be born!
And hence when a good man Die (elder or younger) the Common cry is among the better sort (for the other doe less concern themselves) O what a loss is this! Not to be repaired! not to be born!
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But such resentments ought to be followed, and qualified, by greater thoughts, arising from a superiour Nature, that ought presently to take place with us, of the nobler employments which God calls such unto, of whom this World was not worthy, Heb. 11.38.
But such resentments ought to be followed, and qualified, by greater thoughts, arising from a superior Nature, that ought presently to take place with us, of the Nobler employments which God calls such unto, of whom this World was not worthy, Hebrew 11.38.
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And how highly his great and all comprehending interest, is to be preferr'd before our own, or the interest of this or that Family, Country, or Nation, on Earth!
And how highly his great and all comprehending Interest, is to be preferred before our own, or the Interest of this or that Family, Country, or nation, on Earth!
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or of that dark Region (wheresoever it is) reserved for the just punishment of dilinquents, according to such intimations as the Holy Scriptures give us hereof, which being writ only for the use of us on Earth, cannot be supposed to intend the giving us more distinct accounts of the state of things, in the upper World,
or of that dark Region (wheresoever it is) reserved for the just punishment of dilinquents, according to such intimations as the Holy Scriptures give us hereof, which being writ only for the use of us on Earth, cannot be supposed to intend the giving us more distinct accounts of the state of things, in the upper World,
when purposely to represent the Divine immensity, 'tis said of the unconsined presence of the great God, that even Heaven, and the Heaven of Heavens cannot contain him, 1 King. 8.27. 2 Chron. 6.18.
when purposely to represent the Divine immensity, it's said of the unconfined presence of the great God, that even Heaven, and the Heaven of Heavens cannot contain him, 1 King. 8.27. 2 Chronicles 6.18.
How vast scope is given to our thinking minds to conceive Heavens, above Heavens, incircling one another, till we have quite tired our faculty, and yet we know not how far short we are of the utmost verge!
How vast scope is given to our thinking minds to conceive Heavens, above Heavens, encircling one Another, till we have quite tired our faculty, and yet we know not how Far short we Are of the utmost verge!
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nor indiligent in their enquiries, have thought it not improbable that there may be fixed Stars within view, at that distance from our Earth, that a movable, in as swift motion,
nor indiligent in their Enquiries, have Thought it not improbable that there may be fixed Stars within view, At that distance from our Earth, that a movable, in as swift motion,
I have been told that a very ingenious Artist going about, in exact proportions, to describe the Orb or Vortex to which our Sun belongs, on as large a Table as could be convenient for him to work upon, was at a loss to find a spot not too big, in proportion,
I have been told that a very ingenious Artist going about, in exact proportions, to describe the Orb or Vortex to which our Sun belongs, on as large a Table as could be convenient for him to work upon, was At a loss to find a spot not too big, in proportion,
If any suspect extravagancy in our Modern Computations let him take a view of what is discoursed to this purpose by a Writer of most unexceptionable wisdom,
If any suspect extravagancy in our Modern Computations let him take a view of what is discoursed to this purpose by a Writer of most unexceptionable Wisdom,
Now when the Lord of this vast universe beheld upon this little spot, intelligent creatures in transgression and misery, that he did so compassionately concern himself,
Now when the Lord of this vast universe beheld upon this little spot, intelligent creatures in Transgression and misery, that he did so compassionately concern himself,
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and appoint his own Eternal Son to be their Redeemer, in order whereto, as he was God with God, he must also become Man, among Men, one of themselves, and so as God-Man, for his kindness to some, be constituted universal Lord of all.
and appoint his own Eternal Son to be their Redeemer, in order whereto, as he was God with God, he must also become Man, among Men, one of themselves, and so as God-Man, for his kindness to Some, be constituted universal Lord of all.
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But we are not left without ground to apprehend a more immediate Reason for his being, as Redeemer, made Head and Lord of all those Creatures that were the Original Inhabitants of the Invisible World. For when it had been said, Col. 1.16.
But we Are not left without ground to apprehend a more immediate Reason for his being, as Redeemer, made Head and Lord of all those Creatures that were the Original Inhabitants of the Invisible World. For when it had been said, Col. 1.16.
That all things were created by him, not only the visible things on Earth ▪ but the invisible things in Heaven, here is a regression to these latter, who were before (for their greater dignity) generally, first mentioned,
That all things were created by him, not only the visible things on Earth ▪ but the invisible things in Heaven, Here is a regression to these latter, who were before (for their greater dignity) generally, First mentioned,
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and having made Peace by the Blood of his Cross, it pleased the Father (to be repeated out of what went before) by him to reconcile all things to himself ;
and having made Peace by the Blood of his Cross, it pleased the Father (to be repeated out of what went before) by him to reconcile all things to himself;
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He is also pleased so graciously to vouchsafe, as to be styl'd the God of the Spirits of all Flesh, and thereby to signifie, that having an order of Spirits so meanly lodged that inhabit frail and mortal Flesh,
He is also pleased so graciously to vouchsafe, as to be styled the God of the Spirits of all Flesh, and thereby to signify, that having an order of Spirits so meanly lodged that inhabit frail and Mortal Flesh,
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the Redeemer should sort himself with them, and, as they were partakers of Flesh and Blood, himself likewise take part of the same ! This was great, and Godlike!
the Redeemer should sort himself with them, and, as they were partakers of Flesh and Blood, himself likewise take part of the same! This was great, and Godlike!
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But that hence we should so over magnifie this World, as if nothing were considerable that lies without its compass, is most perversly to misconstrue the most amazing condescension.
But that hence we should so over magnify this World, as if nothing were considerable that lies without its compass, is most perversely to misconstrue the most amazing condescension.
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And from the consideration he had of the vastness, and splendor, of the upper World, of the Heavens, the Moon and Stars, &c. not to magnifie but diminish our World of Mankind, and say, What is Man ? And let us further consider,
And from the consideration he had of the vastness, and splendour, of the upper World, of the Heavens, the Moon and Stars, etc. not to magnify but diminish our World of Mankind, and say, What is Man? And let us further Consider,
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Scripture speaks of Myriads (which we read an innumerable company ) of Angels, besides all the Spirits of Just Men Heb. 12. Who are sometimes said to be more than any one, (which we causlesly render Man ) could number, Rev. 7. And when we are told of many Heavens, above all which our Lord Jesus is said to have ascended;
Scripture speaks of Myriads (which we read an innumerable company) of Angels, beside all the Spirits of Just Men Hebrew 12. Who Are sometime said to be more than any one, (which we causelessly render Man) could number, Rev. 7. And when we Are told of many Heavens, above all which our Lord jesus is said to have ascended;
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but within it, how unreasonable is it to suppose the nobler parts of the universe to be less Peopled with Inhabitants, of proportionable spirituality, activity, liveliness and vigour to the several Regions, which, the remoter they are from dull Earth, must be supposed still the finer,
but within it, how unreasonable is it to suppose the Nobler parts of the universe to be less Peopled with Inhabitants, of proportionable spirituality, activity, liveliness and vigour to the several Regions, which, the Remoter they Are from dull Earth, must be supposed still the finer,
and apt to afford fit, and suitable habitations to such Creatures? Whether we suppose pure, unclothed Spirits be to the Natives in all those Heavens, all comprehended under the one Name of Angels, or whether (as some think of all Created Spirits) that they have all vital union with some or other vehicles, Ethereal, or Celestial, more or less fine,
and apt to afford fit, and suitable habitations to such Creatures? Whither we suppose pure, unclothed Spirits be to the Natives in all those Heavens, all comprehended under the one Name of Angels, or whither (as Some think of all Created Spirits) that they have all vital Union with Some or other vehicles, Ethereal, or Celestial, more or less fine,
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and pure, as the Region is, to which they belong, having gradually associated unto them the Spirits of Holy Men gone from us, which are said to be NONLATINALPHABET, Angels-fellows, Luk 20.36. it is indifferent to our purpose.
and pure, as the Region is, to which they belong, having gradually associated unto them the Spirits of Holy Men gone from us, which Are said to be, Angels-fellows, Luk 20.36. it is indifferent to our purpose.
And the Scriptures are not altogether silent, concerning the distinct orders of those glorious Creatures, that inhabit all the Heavens, with this upper Hades, must be understood to contain.
And the Scriptures Are not altogether silent, Concerning the distinct order of those glorious Creatures, that inhabit all the Heavens, with this upper Hades, must be understood to contain.
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And though we are not warranted to believe such conjectures concerning them, as we find in in the supposititions Dionysius ' his Celestial Hierarchy, or much less the idler dreams of Valentinus, and the Gnosticks about their Aeones, with divers more such fictions,
And though we Are not warranted to believe such Conjectures Concerning them, as we find in in the supposititions Dionysius ' his Celestial Hierarchy, or much less the idler dreams of Valentinus, and the Gnostics about their Aeones, with diverse more such fictions,
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yet we are not to neglect, what God hath expresly told us, viz. That giving us some Account of the Creation, in the Hades, or the invisible part of it;
yet we Are not to neglect, what God hath expressly told us, viz. That giving us Some Account of the Creation, in the Hades, or the invisible part of it;
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which being terms that import Order, and Government, can scarce allow us not to conceive, that of all those numberless multitudes of glorious Creatures, that r•plenish and people those spacious Regions of Light,
which being terms that import Order, and Government, can scarce allow us not to conceive, that of all those numberless Multitudes of glorious Creatures, that r•plenish and people those spacious Regions of Light,
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Whence therefore, nothing is more obvious, than to conceive, that whosoever is adjoyned to them, ascending out of our Wo•ld, presently hath his Station assigned him, is made to know his post ▪ and how he is to be employed, in the se•vice and adoration of the Sovereign Lord of all,
Whence Therefore, nothing is more obvious, than to conceive, that whosoever is adjoined to them, ascending out of our Wo•ld, presently hath his Station assigned him, is made to know his post ▪ and how he is to be employed, in the se•vice and adoration of the Sovereign Lord of all,
or as though he needed any thing, since he gives to all breath and being and all things, Acts 17. But that the felicity of his most excellent Creatures, doth in great part consist, in acting perpetually according to the dictate of a just & right mind.
or as though he needed any thing, since he gives to all breath and being and all things, Acts 17. But that the felicity of his most excellent Creatures, does in great part consist, in acting perpetually according to the dictate of a just & right mind.
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for thou hast created all things, and for thy pleasure they are, and were created, Rev. 4.11. And worthy is the Lamb that was slain, to receive Riches, and Wisdom, and Strength, &c. ch. 5.12.
for thou hast created all things, and for thy pleasure they Are, and were created, Rev. 4.11. And worthy is the Lamb that was slave, to receive Riches, and Wisdom, and Strength, etc. changed. 5.12.
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And why should we suppose them not replenish't with glorious Inhabitants?) Whither they fly as quick as thought, with joyful speed, under the All-seeing Eye, glad to execute wise and just commands upon all occasions. But alas!
And why should we suppose them not replenished with glorious Inhabitants?) Whither they fly as quick as Thought, with joyful speed, under the All-seeing Eye, glad to execute wise and just commands upon all occasions. But alas!
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Will we therefore say or think, there can be no such thing, or nothing but dull inactivity in those Regions? Because that other World is Hades, and we see nothing, shall we make little,
Will we Therefore say or think, there can be no such thing, or nothing but dull inactivity in those Regions? Because that other World is Hades, and we see nothing, shall we make little,
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and say) there is no such thing as Pomp and State, no such thing as Action or Business in the Courr of Spain or France, of Persia or Japan, because no sound from thence, strikes our Ear,
and say) there is no such thing as Pomp and State, no such thing as Actium or Business in the Current of Spain or France, of Persiam or Japan, Because no found from thence, strikes our Ear,
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or other fine matter (call it by what name you will) alone, or by it self, a very considerable note of excellency, of the other invisible World, above this visible World of ours. But I reckon it much more unreasonable and unenforc't, (to say no more) by any Principles, either of Philosophy,
or other fine matter (call it by what name you will) alone, or by it self, a very considerable note of excellency, of the other invisible World, above this visible World of ours. But I reckon it much more unreasonable and unenforced, (to say no more) by any Principles, either of Philosophy,
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and of living Inhabitants, of one degree or another; to suppose the nobler parts of the Universe, still ascending upwards, generally unpeopled, and desert!
and of living Inhabitants, of one degree or Another; to suppose the Nobler parts of the Universe, still ascending upward, generally unpeopled, and desert!
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And whereas Scripture plainly intimates, that the Apostate revolted Spirits that fell from God, and kept not their first Stations, were vastly numerous;
And whereas Scripture plainly intimates, that the Apostate revolted Spirits that fell from God, and kept not their First Stations, were vastly numerous;
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we have hence scope enough for our thoughts to conceive, that so spacious Regions being replenisht with intelligent Creatures, always innocent and happy, the delinquents compared with them may be as despicable for their paucity,
we have hence scope enough for our thoughts to conceive, that so spacious Regions being replenished with intelligent Creatures, always innocent and happy, the delinquents compared with them may be as despicable for their paucity,
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nay, unexpressibly less, than some little Rocky Island, appointed as a place of punishment for Criminals, in comparison of a flourishing, vast Empire, fully peopled with industrious, rich, soberminded and unhappy Inhabitants. We might further consider,
nay, unexpressibly less, than Some little Rocky Island, appointed as a place of punishment for Criminals, in comparison of a flourishing, vast Empire, Fully peopled with Industria, rich, soberminded and unhappy Inhabitants. We might further Consider,
That which is signified, cannot be less than the concurrence of Natural, and Moral Perfection. The perfecting of all our faculties, mind, will, and active power, and of all holy and gracious excellencies, knowledge, wisdom, love, holiness.
That which is signified, cannot be less than the concurrence of Natural, and Moral Perfection. The perfecting of all our faculties, mind, will, and active power, and of all holy and gracious excellencies, knowledge, Wisdom, love, holiness.
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The Apostle makes the difference be, as that of a Child, and that of a Man, 1 Cor. 13. And would any one that hath a Child he delights in, wish him to be a Child always,
The Apostle makes the difference be, as that of a Child, and that of a Man, 1 Cor. 13. And would any one that hath a Child he delights in, wish him to be a Child always,
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and only capable of Childish things ? Or is it a reasonable imagination, that by how much we are more capable of action, we shall be the more useless, and have the less to do?
and only capable of Childish things? Or is it a reasonable imagination, that by how much we Are more capable of actium, we shall be the more useless, and have the less to do?
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•hese endowments designed for the Propagation of the Christian Faith, and for the stopping Mouths of gainsayers, must in the use and exercise, at least, by the cessation of the objects,
•hese endowments designed for the Propagation of the Christian Faith, and for the stopping Mouths of gainsayers, must in the use and exercise, At least, by the cessation of the objects,
of all these there will be no further use in that other World. They are all to be considered as means to the end. But how absurd were it to reckon the means of greater importance than the end it self? The whole present constitution of Christs Kingdom on Earth, is but preparatory and introductive to the Celestial Kingdom. And how absurd were it to prefer this Temporary Kingdom to the Eternal one, and present serviceableness to this, to perpetual service in the other ?
of all these there will be no further use in that other World. They Are all to be considered as means to the end. But how absurd were it to reckon the means of greater importance than the end it self? The Whole present constitution of Christ Kingdom on Earth, is but preparatory and introductive to the Celestial Kingdom. And how absurd were it to prefer this Temporary Kingdom to the Eternal one, and present serviceableness to this, to perpetual service in the other?
'Tis true, that service to God and our Redeemer in this present state, is necessary in its own kind, highly acceptable to God, and justly much valued by good Men. And we ought our selves willingly to submit to serve God in a meaner capacity in this World,
It's true, that service to God and our Redeemer in this present state, is necessary in its own kind, highly acceptable to God, and justly much valued by good Men. And we ought our selves willingly to submit to serve God in a meaner capacity in this World,
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while it is his pleasure we shall do so, especially if God should have given any signification of his mind, concerning our abode in the Flesh, some longer time,
while it is his pleasure we shall do so, especially if God should have given any signification of his mind, Concerning our Abided in the Flesh, Some longer time,
And were a like case, as if a person of very extraordinary abilities and accomplishments, because he was useeful in some obscure Country Village, is to be looked upon as lost,
And were a like case, as if a person of very extraordinary abilities and accomplishments, Because he was useeful in Some Obscure Country Village, is to be looked upon as lost,
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because his Prince, being informed of his great worth, calls him up to his Court, and finding him every way fit, employs him in the greatest affairs of State!
Because his Prince, being informed of his great worth, calls him up to his Court, and finding him every Way fit, employs him in the greatest affairs of State!
and contracted by private interest, and inclination, we should have the like plausible things to think, concerning such of ours as Die in Infancy, and that when they have but newly look't into this World, are presently again caught out of it;
and contracted by private Interest, and inclination, we should have the like plausible things to think, Concerning such of ours as Die in Infancy, and that when they have but newly looked into this World, Are presently again caught out of it;
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that if they had lived, what might they have come to? How pleasant and diverting might their Childhood have been? How hopeful their Youth? How useful their Riper Age? But these are commonly thoughts little wiser than theirs, and proceed from a general infidelity, or misbelief, that whatsoever is not within the compass of this little, sorry, World, is all emptiness, and nullity!
that if they had lived, what might they have come to? How pleasant and diverting might their Childhood have been? How hopeful their Youth? How useful their Riper Age? But these Are commonly thoughts little Wiser than theirs, and proceed from a general infidelity, or misbelief, that whatsoever is not within the compass of this little, sorry, World, is all emptiness, and nullity!
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Nor, perhaps, is it considered so deeply as it ought, that it hath seemed meet to the Supream Wisdom, upon a most important reason, in the case of lengthning,
Nor, perhaps, is it considered so deeply as it ought, that it hath seemed meet to the Supreme Wisdom, upon a most important reason, in the case of lengthening,
For otherwise, very frequent innovations upon Nature, would make Miracles cheap, and common, and consequently, useless to their proper, great ends, which may be of greater significancy in the course of Gods Government over the World,
For otherwise, very frequent innovations upon Nature, would make Miracles cheap, and Common, and consequently, useless to their proper, great ends, which may be of greater significancy in the course of God's Government over the World,
But as to the particular case of the usefulness of any Friend or Relative of ours in this, or the other State, the matter must be finally left to the arbitrement and dispose of him who hath the Keys o• Hades, and of Death. And when by his turn of them he hath decided the matter, we then know what his mind and judgment is, which it is no more fit for us to censure, than possible to disannul. Whatever great purposes we might think one cut off in the flower of his Age, capable of serving in this World, we may be sure he judged him capable of serving greater in the other.
But as to the particular case of the usefulness of any Friend or Relative of ours in this, or the other State, the matter must be finally left to the arbitrement and dispose of him who hath the Keys o• Hades, and of Death. And when by his turn of them he hath decided the matter, we then know what his mind and judgement is, which it is no more fit for us to censure, than possible to disannul. Whatever great Purposes we might think one Cut off in the flower of his Age, capable of serving in this World, we may be sure he judged him capable of serving greater in the other.
And now by this time I believe you will expect to have somewhat a more particular Account of this excellent young Gentleman, whose early Decease hath occasioned my Discoursing so largely on this subject.
And now by this time I believe you will expect to have somewhat a more particular Account of this excellent young Gentleman, whose early Decease hath occasioned my Discoursing so largely on this Subject.
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But hath been most of all considerable, and illustrious, as having been it self, long, the immemorial known seat of Religion, Sobriety, and Good Order, from Father, to Son ;
But hath been most of all considerable, and illustrious, as having been it self, long, the immemorial known seat of Religion, Sobriety, and Good Order, from Father, to Son;
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And wherein, hitherto (through the singular favour and blessing of Heaven) there hath not been that visible degeneracy, that might be so plainly observed,
And wherein, hitherto (through the singular favour and blessing of Heaven) there hath not been that visible degeneracy, that might be so plainly observed,
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As if it were an exemption from what was so anciently remarked by the Poet, Aetas Parentum, pejor avis, — &c. But on the contrary, such as have succeeded, have, by a laudable ambition,
As if it were an exemption from what was so anciently remarked by the Poet, Aetas Parents, pejor avis, — etc. But on the contrary, such as have succeeded, have, by a laudable ambition,
In this bright and lucid tract and line, was this most hopeful young Gentleman, now arrived to the Age wherein we use to write Man, beginning to stand up in view,
In this bright and lucid tract and line, was this most hopeful young Gentleman, now arrived to the Age wherein we use to write Man, beginning to stand up in view,
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and to draw the Eyes, and raise the hopes of observers, and well-wishers, as not likely to come short of any of his worthy Ancestors, and Predecessors.
and to draw the Eyes, and raise the hope's of observers, and wellwishers, as not likely to come short of any of his worthy Ancestors, and Predecessors.
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He was from his childhood observed to be above the common rate, docile, of quick apprehension, solid judgment, and retentive memory, and, betimes, a lover of Books and Learning.
He was from his childhood observed to be above the Common rate, docile, of quick apprehension, solid judgement, and retentive memory, and, betimes, a lover of Books and Learning.
For Religion; his knowledge of the Principles of it, continually grew, as his capacity did more & more admit, under the Eye and endeavours of his Parents,
For Religion; his knowledge of the Principles of it, continually grew, as his capacity did more & more admit, under the Eye and endeavours of his Parents,
as neither to be shock't by the importunate temptations of a sceptical vicious Age in the general, or betrayed by the facility of his own youthful Age. His prudent, worthy Father, judged it requisite,
as neither to be shocked by the importunate temptations of a sceptical vicious Age in the general, or betrayed by the facility of his own youthful Age. His prudent, worthy Father, judged it requisite,
for his accomplishment in that sort of culture, and polishing, that might, in due time, render him both in reality, and with better reputation, serviceable in a Publick Station, i. e. where he might gain such knowledge of the World, of Men, and of the Laws of his Country, as were proper for his rank,
for his accomplishment in that sort of culture, and polishing, that might, in due time, render him both in reality, and with better reputation, serviceable in a Public Station, i. e. where he might gain such knowledge of the World, of Men, and of the Laws of his Country, as were proper for his rank,
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His deportment was grave, composed, without any appearance of Pride, which he carefully avoided His diligence in Study was unusual, and his proficiency very great;
His deportment was grave, composed, without any appearance of Pride, which he carefully avoided His diligence in Study was unusual, and his proficiency very great;
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As to his demeanour, and performance of Duties, towards his several Relations, his self denial, his sedateness of mind, his fear of sin, his tenderness of Conscience, love of the best things,
As to his demeanour, and performance of Duties, towards his several Relations, his self denial, his sedateness of mind, his Fear of since, his tenderness of Conscience, love of the best things,
When he understood, from some expressions of his Physician, how dangerous his Distemper was, he said, he knew very well the meaning of his Physicians words; But that however it proved, he hoped he was safe.
When he understood, from Some expressions of his physician, how dangerous his Distemper was, he said, he knew very well the meaning of his Physicians words; But that however it proved, he hoped he was safe.
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He was so strict in the observation of the Lords day, that if he happened to lie longer than ordinary in the Morning, he would continue the later in Duties, in the Evening;
He was so strict in the observation of the lords day, that if he happened to lie longer than ordinary in the Morning, he would continue the later in Duties, in the Evening;
Before he expired, he spoke with great assurance of his Future happiness, and hopes of meeting his Relations in Glory. Thus far goes that Account. His Sickness was short.
Before he expired, he spoke with great assurance of his Future happiness, and hope's of meeting his Relations in Glory. Thus Far Goes that Account. His Sickness was short.
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When, hearing of it, I went to visit him, I was met in an Ante-chamber, by his ingenious, dear, Brother, to whom it is no reproach to be second to him,
When, hearing of it, I went to visit him, I was met in an Ante-chamber, by his ingenious, dear, Brother, to whom it is no reproach to be second to him,
Concerning the substance of the Gospel of Christ, (as it could be shortly summed up to him) he said, he had no doubt, and his transactions with Christ himself, accepting him;
Concerning the substance of the Gospel of christ, (as it could be shortly summed up to him) he said, he had no doubt, and his transactions with christ himself, accepting him;
when this Power, of our Great Redeemer, and Lord, mention'd in the Text, and a preparation, with chearful willingness, dutifully to comport with it, concur and meet together,
when this Power, of our Great Redeemer, and Lord, mentioned in the Text, and a preparation, with cheerful willingness, dutifully to comport with it, concur and meet together,
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He asserted it, in the Text. In this Instance he used it, giving an open Testimony, that he takes it to belong to him, to make such translations from one World, to another, whensoever he judges it a fit season.
He asserted it, in the Text. In this Instance he used it, giving an open Testimony, that he Takes it to belong to him, to make such Translations from one World, to Another, whensoever he judges it a fit season.
So it becomes Sovereign Power to do, establish't upon the most unquestionable foundations; exercis'd according to the wisest and most righteous Measures.
So it becomes Sovereign Power to do, established upon the most unquestionable foundations; exercised according to the Wisest and most righteous Measures.
as knowing whom they have believed, &c. And that neither principalities or powers — life or death — &c. can ever separate them from the Love of God in Christ Jesus their Lord.
as knowing whom they have believed, etc. And that neither principalities or Powers — life or death — etc. can ever separate them from the Love of God in christ jesus their Lord.
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for what Object can remain to thee, of a rational fear, when once, upon grounds (such as shake not under thee) thou art reconcil'd to Death ? This is the most glorious sort of Victory, viz. by reconciliation. For so, thou hast conquered, not the Enemy only,
for what Object can remain to thee, of a rational Fear, when once, upon grounds (such as shake not under thee) thou art reconciled to Death? This is the most glorious sort of Victory, viz. by reconciliation. For so, thou hast conquered, not the Enemy only,
What is the product of some mens infidelity, is the genuine product of their faith. From so contrary Causes may proceed the same Effect. The Effect, a willingness to die,
What is the product of Some men's infidelity, is the genuine product of their faith. From so contrary Causes may proceed the same Effect. The Effect, a willingness to die,
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With Believers, such as in reference to the concernments of the other World do walk by faith, while as yet, they cannot walk by sight, in reference to those things, 2 Cor. 5.7. it is a positive, vital, courage, v. 8. We are confident, and a preponderating inclination of will;
With Believers, such as in Referente to the concernments of the other World do walk by faith, while as yet, they cannot walk by sighed, in Referente to those things, 2 Cor. 5.7. it is a positive, vital, courage, v. 8. We Are confident, and a preponderating inclination of will;
when there is nothing left, lying between the dislodging Soul, and the glorious unseen World, but only the dark passage of Death ; and that so little formidable;
when there is nothing left, lying between the dislodging Soul, and the glorious unseen World, but only the dark passage of Death; and that so little formidable;
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considering who hath the Keys of the one, and the other. How reasonable is it upon the account of somewhat common herein, to the Redeemer, and the Redeemed, (altho' every thing be not) to take up the following words, that so plainly belong to this very case. Therefore my heart is glad, and my glory rejoyceth;
considering who hath the Keys of the one, and the other. How reasonable is it upon the account of somewhat Common herein, to the Redeemer, and the Redeemed, (although every thing be not) to take up the following words, that so plainly belong to this very case. Therefore my heart is glad, and my glory Rejoiceth;
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Now, what do we mean to let our Souls hang in doubt? why do we not drive things for them, to an issue? Put them into those same safe hands that holds these Keys ;
Now, what do we mean to let our Souls hang in doubt? why do we not drive things for them, to an issue? Put them into those same safe hands that holds these Keys;
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and doth, in that instant, take hold of them, and receive them into union with himself) as that we may assure our hearts, that because he lives, we shall live also. Thus the ground of our hope becomes sure, and of that joy which springs from such an hope. Our Life, we may now say, is hid with Christ in God (even tho' we are, in our selves, dead, or dying Creatures) Col. 3.3.
and does, in that instant, take hold of them, and receive them into Union with himself) as that we may assure our hearts, that Because he lives, we shall live also. Thus the ground of our hope becomes sure, and of that joy which springs from such an hope. Our Life, we may now say, is hid with christ in God (even though we Are, in our selves, dead, or dying Creatures) Col. 3.3.
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Yea, Christ is our Life, and when he, who is our Life, shall appear, we shall appear with him, in glory, verse 4. He hath assured us, that because he is the Resurrection, and the Life;
Yea, christ is our Life, and when he, who is our Life, shall appear, we shall appear with him, in glory, verse 4. He hath assured us, that Because he is the Resurrection, and the Life;
And that, whosoever lives, and believes in him, hath thereby, a life already begun in him, in respect whereof he shall never die, Joh. 11.25, 26. What now can be surer than this? so far we are at a certainty, upon the included supposition, i. e. that we believe in him.
And that, whosoever lives, and believes in him, hath thereby, a life already begun in him, in respect whereof he shall never die, John 11.25, 26. What now can be Surer than this? so Far we Are At a certainty, upon the included supposition, i. e. that we believe in him.
And what now remains to be ascertain'd? what? Only our own intervening death ? we must, 'tis true be, absent from these bodies, or we cannot (as we would) be present with the Lord.
And what now remains to be ascertained? what? Only our own intervening death? we must, it's true be, absent from these bodies, or we cannot (as we would) be present with the Lord.
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and that the only thing that it remain'd we should be assured of, is so very sure. That we are sure it is not in the power of all this World, to keep us always in it.
and that the only thing that it remained we should be assured of, is so very sure. That we Are sure it is not in the power of all this World, to keep us always in it.
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even in their own Account, that it can ever be in their power to do them, is to put it out of their own power ever to hurt them more (for they now go quite out of their reach) They can (being permitted,) kill the body, and after that (Luke 12.4.) have no more that they can do.
even in their own Account, that it can ever be in their power to do them, is to put it out of their own power ever to hurt them more (for they now go quite out of their reach) They can (being permitted,) kill the body, and After that (Lycia 12.4.) have no more that they can do.
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What a remarkable, significant, after that, is this? what a defiance doth it import of the utmost Effort of humane power and Spite! that here it terminates!
What a remarkable, significant, After that, is this? what a defiance does it import of the utmost Effort of humane power and Spite! that Here it terminates!
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Can we be upon better terms, having but two things to be concerned about, as necessary to our Compleat Felicity, union with Christ, and disunion from these bodies ? God is graciously ready to assist us, in reference to the former, tho' therein he requires our care, subserviently hereto:
Can we be upon better terms, having but two things to be concerned about, as necessary to our Complete Felicity, Union with christ, and disunion from these bodies? God is graciously ready to assist us, in Referente to the former, though therein he requires our care, subserviently hereto:
Which the Case, as it is now put, supposes, that is, that they take themselves to be disappointed, for no Man complains of it as a disappointment, if he miss of an inferior end, and attain that which is far nobler, and more excellent. Our great aim should be the subserving the design of the Great Lord of Heaven and Earth;
Which the Case, as it is now put, supposes, that is, that they take themselves to be disappointed, for no Man complains of it as a disappointment, if he miss of an inferior end, and attain that which is Far Nobler, and more excellent. Our great aim should be the subserving the Design of the Great Lord of Heaven and Earth;
His principal design must be for that which is principal And concerning that (as was formerly argued) there can be no more doubt than whether Heaven or Earth, Eternity or Time, a fixed, permanent, everlasting, or a temporary, transitory, vanishing state of things be more valuable, and to be preferred.
His principal Design must be for that which is principal And Concerning that (as was formerly argued) there can be no more doubt than whither Heaven or Earth, Eternity or Time, a fixed, permanent, everlasting, or a temporary, transitory, vanishing state of things be more valuable, and to be preferred.
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Our Redeemer hath acquired, and doth use these Keys, for the translating of Souls, assoon as he shall judge them meet to be Partakers of the Inheritance of Saints in Light, Col. 1.12. Some he makes meet much earlier than others.
Our Redeemer hath acquired, and does use these Keys, for the translating of Souls, As soon as he shall judge them meet to be Partakers of the Inheritance of Saints in Light, Col. 1.12. some he makes meet much earlier than Others.
And it unquestionably belongs to him to make his Choice, as it does to us, to endeavour to make them ready. If any of us, having purposely educated a Son for the Service of his Prince, and present him accordingly, we would submit it to his Pleasure, to chuse the Station, wherein he shall serve him:
And it unquestionably belongs to him to make his Choice, as it does to us, to endeavour to make them ready. If any of us, having purposely educated a Son for the Service of his Prince, and present him accordingly, we would submit it to his Pleasure, to choose the Station, wherein he shall serve him:
that are ( more generally ) very solicitous to have, as they call it, their Children Christ'ned. But never have it in their Thoughts to have them educated in the Knowledge of Christ, or train'd up for Christ. As if their Baptism were intended for a Mockery, their Education in the whole course of it, hath no such reference.
that Are (more generally) very solicitous to have, as they call it, their Children Christened. But never have it in their Thoughts to have them educated in the Knowledge of christ, or trained up for christ. As if their Baptism were intended for a Mockery, their Education in the Whole course of it, hath not such Referente.
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And of some of those little things that are thought requisite hereto, we may say as our Saviour did in another Case, These things ought ye to have done,
And of Some of those little things that Are Thought requisite hereto, we may say as our Saviour did in Another Case, These things ought you to have done,
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What should hinder, but that learning to Sing, or Dance, or Fence, or make a modish Leg, might consist with learning to know God in Christ, in which Knowledge stands Eternal Life! Whatsoever hath real Excellency, or hath any thing in it of true Ornament, will no way disagree with the most serious Christianity. And how lovely is the Conjunction of the well-accomplisht Gentleman, and the serious Christian! Only sever Inconsistencies, as how fashionably to Curse,
What should hinder, but that learning to Sing, or Dance, or Fence, or make a modish Leg, might consist with learning to know God in christ, in which Knowledge Stands Eternal Life! Whatsoever hath real Excellency, or hath any thing in it of true Ornament, will no Way disagree with the most serious Christianity. And how lovely is the Conjunction of the well-accomplished Gentleman, and the serious Christian! Only sever Inconsistencies, as how fashionably to Curse,
as that the same Persons shall take care to have their Children baptized into Christ's Name, and be taught to renounce, by their Deeds, that Great Name, almost assoon as they can pronounce the Word.
as that the same Persons shall take care to have their Children baptised into Christ's Name, and be taught to renounce, by their deeds, that Great Name, almost As soon as they can pronounce the Word.
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Where so direct a Course is not taken to make those of the succeeding Age ignominionsly bad, yet how little is done, towards the making of them truly, and usefully good? Much Care is taken to shape,
Where so Direct a Course is not taken to make those of the succeeding Age ignominionsly bade, yet how little is done, towards the making of them truly, and usefully good? Much Care is taken to shape,
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But if, with all other parts of useful Knowledge, and good Breeding, that are thought requisite for this World, they be also well-instructed touching their Redeemer 's Dominion over it, and the other World also ;
But if, with all other parts of useful Knowledge, and good Breeding, that Are Thought requisite for this World, they be also well-instructed touching their Redeemer is Dominion over it, and the other World also;
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If it be seriously endeavoured to make them apt, and prepared, Instruments of serving his Interest here, as long as he shall please to continue them in any Station, on Earth ;
If it be seriously endeavoured to make them apt, and prepared, Instruments of serving his Interest Here, as long as he shall please to continue them in any Station, on Earth;
If they can be fitted to stand in the Presence of the Eternal King, and to keep company with Angels, and blessed Spirits above! How worthy and noble a design is this!
If they can be fitted to stand in the Presence of the Eternal King, and to keep company with Angels, and blessed Spirits above! How worthy and noble a Design is this!
3. It is of ill presage to our Land, that when he that hath these Keys, uses them in the so early translation of so hopeful a Person as this young Gentleman was, so few such are observed to spring up,
3. It is of ill presage to our Land, that when he that hath these Keys, uses them in the so early Translation of so hopeful a Person as this young Gentleman was, so few such Are observed to spring up,
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The kind design of it, towards them whom he so translates, is so evident in the visible agreement of their spirit and way, with the Heavenly State, as their end, as puts that matter out of question.
The kind Design of it, towards them whom he so translates, is so evident in the visible agreement of their Spirit and Way, with the Heavenly State, as their end, as puts that matter out of question.
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By the Christian Interest, I am far from meaning that of a Party. But what every one must take for Christianity, that will acknowledge there is any such thing. And for the support of that, in the most principal Doctrines, and Laws of it, what is our prospect?
By the Christian Interest, I am Far from meaning that of a Party. But what every one must take for Christianity, that will acknowledge there is any such thing. And for the support of that, in the most principal Doctrines, and Laws of it, what is our prospect?
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Let us suppose a rational susceptibleness, or capacity of Religion, to be the difference of Man, wherein the Controversie may seem to admit of being compromis'd;
Let us suppose a rational susceptibleness, or capacity of Religion, to be the difference of Man, wherein the Controversy may seem to admit of being compromised;
whether it be Religion, alone, or Reason, alone, of which this must be said, that it distinguishes Man from the Inferiour Creatures. And let it be Reason, with this addition, an aptness (suspicere numen ) to be imprest with some Religious Sentiment, or to conceive of,
whither it be Religion, alone, or Reason, alone, of which this must be said, that it Distinguishes Man from the Inferior Creatures. And let it be Reason, with this addition, an aptness (suspicere numen) to be impressed with Some Religious Sentiment, or to conceive of,
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Man having violated the Law of his Creation, and offended against the Throne and Government of his Creator, the Supream, and Vniversal Lord of all. It was reckon'd not becoming so great a Majesty (tho' it was not intended to abandon the Offenders to an Universal Ruine, without Remedy) to be reconcil'd, otherwise than by a Mediator and a Reconciling Sacrifice. For which, none being found competent,
Man having violated the Law of his Creation, and offended against the Throne and Government of his Creator, the Supreme, and Universal Lord of all. It was reckoned not becoming so great a Majesty (though it was not intended to abandon the Offenders to an Universal Ruin, without Remedy) to be reconciled, otherwise than by a Mediator and a Reconciling Sacrifice. For which, none being found competent,
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but the Eternal Son of God, the Brightness of his Glory, and the express Image of his own Person, who was also the First and the Last, the Lord God Almighty ;
but the Eternal Son of God, the Brightness of his Glory, and the express Image of his own Person, who was also the First and the Last, the Lord God Almighty;
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and partaking with us of flesh & blood, was capable, and undertook to be both Mediator and Sacrifice. It seem'd meet to the offended Majesty, to vouchsafe Pardon and Eternal Life,
and partaking with us of Flesh & blood, was capable, and undertook to be both Mediator and Sacrifice. It seemed meet to the offended Majesty, to vouchsafe Pardon and Eternal Life,
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Requiring wheresoever the Gospel comes, not only Repentance towards God, but Faith in our Lord Jesus Christ, as the Summary of the Counsel of God contain'd therein, Acts 20.21 — 27. And that all should honour the Son,
Requiring wheresoever the Gospel comes, not only Repentance towards God, but Faith in our Lord jesus christ, as the Summary of the Counsel of God contained therein, Acts 20.21 — 27. And that all should honour the Son,
What doth it portend when, amidst the clear Light of the Gospel, that affords so bright a Discovery of the Glorious Redeemer, and of all his apt Methods for bringing to full effect, his mighty Work of Redemption,
What does it portend when, amid the clear Light of the Gospel, that affords so bright a Discovery of the Glorious Redeemer, and of all his apt Methods for bringing to full Effect, his mighty Work of Redemption,
But when the Genius of a Christian Nation, seems, in the rising Generation, to be leading to a general Apostacy, from Christianity, in its Principal, and most Substantial Parts ;
But when the Genius of a Christian nation, seems, in the rising Generation, to be leading to a general Apostasy, from Christianity, in its Principal, and most Substantial Parts;
so as but to endure them, either •ith Reluctancy, or Contempt. When the Juvenile Wit, and Courage, which are thought to belong to a Gentleman, entring upon the Stage of the World, are imployed in satyrizing upon the Religion, into which they have been Baptiz'd, in bold Efforts against the Lord that bought them ! Whither doth this tend!
so as but to endure them, either •ith Reluctancy, or Contempt. When the Juvenile Wit, and Courage, which Are Thought to belong to a Gentleman, entering upon the Stage of the World, Are employed in satyrizing upon the Religion, into which they have been Baptized, in bold Efforts against the Lord that bought them! Whither does this tend!
and say, God forgive them. But so ludicrously, as he whom Cato animadverts upon, For begging Pardon that he wrote in Greek, which he was unacquainted with ;
and say, God forgive them. But so ludicrously, as he whom Cato animadverts upon, For begging Pardon that he wrote in Greek, which he was unacquainted with;
There is great reason to hope, God will not finally abandon England. But is there not equal reason to fear, that before the Day of Mercy come, there may be a nearer Day of Wrath, coming? A Day that shall burn as an Oven, and make the Hemisphere about us, a fiery Vault!
There is great reason to hope, God will not finally abandon England. But is there not equal reason to Fear, that before the Day of Mercy come, there may be a nearer Day of Wrath, coming? A Day that shall burn as an Oven, and make the Hemisphere about us, a fiery Vault!
and the restoring Religion, and Love to God, to its Place and Power, that he may govern us. While the former is not done, we remain sunk into the low Level, with the Inferior Creatures ;
and the restoring Religion, and Love to God, to its Place and Power, that he may govern us. While the former is not done, we remain sunk into the low Level, with the Inferior Creatures;
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The Sensualty of Brutes, and the Enmity of Devils, rising, and springing up observably among us, import the directest Hostility, against the Redeemer 's Design. And them that bid this open Defiance to Him, he hath every Moment at his Mercy!
The Sensualty of Brutus's, and the Enmity of Devils, rising, and springing up observably among us, import the directest Hostility, against the Redeemer is Design. And them that bid this open Defiance to Him, he hath every Moment At his Mercy!
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They cannot express higher, than to oppose and militate against a Religion, introduc'd and brought into the World by so Clear, Divine Light, Lustre and Glory, not by Arguments, but by Jeasts! O that we could but see their Arguments, to dispute those Keys, out of his Hands that holds them!
They cannot express higher, than to oppose and militate against a Religion, introduced and brought into the World by so Clear, Divine Light, Lustre and Glory, not by Arguments, but by Jests! Oh that we could but see their Arguments, to dispute those Keys, out of his Hands that holds them!
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But do they think to laugh away the Power of the Son of God? He also will laugh at their Calamity, &c. Prov. 1. or expose them to the Laughter of Men wiser than they, Psal. 52.5, 6. 'Tis little wit to despise what they cannot disprove. When we find a connection between Death, and Judgment, how will they contrive to dis-joyn them? They will be as little able to disprove the one, as withstand the other.
But do they think to laugh away the Power of the Son of God? He also will laugh At their Calamity, etc. Curae 1. or expose them to the Laughter of Men Wiser than they, Psalm 52.5, 6. It's little wit to despise what they cannot disprove. When we find a connection between Death, and Judgement, how will they contrive to disjoin them? They will be as little able to disprove the one, as withstand the other.
But a great residue, 'tis to be hoped, our Blessed Redeemer will, in due time, conquer in the most merciful way ▪ inspiring them with Divine Wisdom, and Love, detecting their Errours, mollifying their hardness, subduing their enmity, making them gladly submit to his easie Yoke, and light Burden.
But a great residue, it's to be hoped, our Blessed Redeemer will, in due time, conquer in the most merciful Way ▪ inspiring them with Divine Wisdom, and Love, detecting their Errors, mollifying their hardness, subduing their enmity, making them gladly submit to his easy Yoke, and Light Burden.
What a balmy Memory will one Generation leave to another, when the savour of the Knowledge of Christ shall be diffused in every place ! 2 Cor. 2.14. and every thing be counted as dross and dung, that is in any competition with the excellency of that Knowledge ;
What a balmy Memory will one Generation leave to Another, when the savour of the Knowledge of christ shall be diffused in every place! 2 Cor. 2.14. and every thing be counted as dross and dung, that is in any competition with the excellency of that Knowledge;
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when they are cut off, that shall demonstrate their nearer Vnion, with the true Vine, or speak their relation to the Tree of Life, whose Leaves are for the healing of the Nations, even those that were deciduous,
when they Are Cut off, that shall demonstrate their nearer union, with the true Vine, or speak their Relation to the Tree of Life, whose Leaves Are for the healing of the nations, even those that were deciduous,
unless the like dispensation could be pleaded unto that which God gave to David, to reserve the Building of the Temple to his Son Solomon, which without as express a revelation, no Man can pretend.
unless the like Dispensation could be pleaded unto that which God gave to David, to reserve the Building of the Temple to his Son Solomon, which without as express a Revelation, no Man can pretend.
And here it may suffice to take notice that Greek Writers, Poets, Philosophers, Historians ; and other Writers, that have made only occasional mention of this word NONLATINALPHABET, or of the words next akin to it NONLATINALPHABET, or NONLATINALPHABET, or Lexicographers, that have purposely given an account of it, from Greek Authors, that must be supposed best to understand the use of words in their own Tongue; generally such as have not been engaged in a Controversie, that obliges men usually to torture words to their own sense, or to serve the Hypothesis, which they had espoused; have been remote from confining this, or the cognate words ; to that narrow sense as only to signifie a place or state of torment for bad men, but understood it as comprehending also, a state of Felicity for the pious and good. For such as have been concern'd in interpreting this or other like words with reference to the known, and famous Controversie, which I need not mention, their Judgments must weigh according to the reputation they are of with the Reader. The Greeks, no doubt, best understood their own Language. And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's, those NONLATINALPHABET, which the W•r he is describing, sent into the invisible Regions, NONLATINALPHABET, that he ever dreamt they were all promiscuously dispatcht away to a place of Torment. Not to mention other passages where he uses the the word NONLATINALPHABET; to the same purpose. Divers others of of the Greek Poets are cited by several ready to our han•s, with which I shall not cumber these pages. That one • enough, and nothing can be fuller to our purpose, which is quoted by Clem. Alexandr. Str. l. 5. (as well as by sundry others) and ascribed to the Comic. Diphilus (tho' by others to another, Philemon. ) NONLATINALPHABET NONLATINALPHABET. In Hades we reckon there are two paths, the one of the righteous, the other of the wicked ; plainly shewing that Hades was understood to contain Heaven, and Hell. Plato, when in his Phaedo, he tells us that he that comes into Hades, NONLATINALPHABET, not initiated and duly prepared, is thrown into NONLATINALPHABET, (a stinking Lake) but he that comes into it fitly purified, shall dwell with the Gods; as expresly signifies Hades to include the same opposite states of misery and felicity. In that Dialogue called Axiochus, tho' supposed not to be his, written by one that sufficiently knew the meaning of such a word, we are told that when Men die they are brought into the NONLATINALPHABET, the Field of Truth, where sit Judges that examine NONLATINALPHABET, what manner of life every one lived while he dwelt in the body, that they who while they liv'd here were inspir'd by a good Genius, or Spirit, go into the Region of pious Men, having before they came into Hades been purified — such as led their lives wickedly are hurried by Furies up and down Chaos — in the Region of the wicked. In the third Book de Repub. Plato blames the Poets that they represent the state of things in Hades too frightfully ▪ when they should NONLATINALPHABET, praise it rather. Plutarch de Superst. brings in Plato speaking of Hades, as a Person, or a God, Dis, or Pluto (as they frequently do) and says he is NONLATINALPHABET, benign or friendly to Men ; therefore not a tormentor of them only. Caelius Rhodigin. quotes this same passage of Plutarch, and takes notice that our Saviour speaks of the state of Torment by another word, not Hades, but Gebenna ; which sufficiently shews how he understood it himself. And whereas there are who disagree to this notation of this word, that makes it signifie unseen, as some will fetch it from the Hebr. and go as far back as Adam in their search, alledging for this the Authority of an old Sibyll, will have it go for NONLATINALPHABET, and signifie as NONLATINALPHABET, unpleasant; nothing is plainer than that this other is the common notion, which (tho' Fancy hath not a greater Dominion in any thing than in Etymology) would make one shy of stretching invention to find how to differ from the generality. Therefore Calepin, upon this word, tells us that the Greek Grammarians, do against the nature of the Etymon (which plainly enough shews what they understood that to be) generally direct its beginning to be writ with the asper spirit ; but yet he makes it signifie obscure, or not visible. And tho' Plato is endeavoured to be hook't in to the deriving it from Adam by a very far fetch; yet 'tis plain that his calling it NONLATINALPHABET, in a place before referr'd to, shews he understood it to signifie invisible. And so Lexicons will commonly derive it ( Vulgo, says Caelius. Rhodis. ) But its extensiveness, as comprehending a state of happiness, is our principal concern, which way (as we might shew by many more instances) the common stream carries it. Pausanias in his NONLATINALPHABET, speaking of Hermes (according to Homer) as NONLATINALPHABET, and that he did lead. Souls NONLATINALPHABET, could not be thought to mean, they were then universally miserable. Sext. Empir. is an Authority good enough for the meaning of a Greek word. When ( Adversus Mathem. ) he tells us, tho' by way of objection; all men have a common notion NONLATINALPHABET, (using the Genitive with NONLATINALPHABET, as Homer, and others do, another word house, or abode, in the Dative, being understood) And yet, as to the thing, he afterwards distinguishes Poets Fables, and what from the nature of the Soul it self, all have a common apprehension of. As also Diog. Laert. hath the same phrase, mentioning the Writings of Protagoras, who, he says, wrote one Book NONLATINALPHABET, using the Genitive, as here, after NONLATINALPHABET, as hath been usual, on the mentioned account. And tho' his Books were burnt by the Athenians, because of the dubious Title of one of them concerning the Gods. So that we have not opportunity to know, what his Opinion of Hades was, we have reason more than enough, to think he understood it not of a state of Torment only for Evil Spirits.
And Here it may suffice to take notice that Greek Writers, Poets, Philosophers, Historians; and other Writers, that have made only occasional mention of this word, or of the words next akin to it, or, or Lexicographers, that have purposely given an account of it, from Greek Authors, that must be supposed best to understand the use of words in their own Tongue; generally such as have not been engaged in a Controversy, that obliges men usually to torture words to their own sense, or to serve the Hypothesis, which they had espoused; have been remote from confining this, or the cognate words; to that narrow sense as only to signify a place or state of torment for bad men, but understood it as comprehending also, a state of Felicity for the pious and good. For such as have been concerned in interpreting this or other like words with Referente to the known, and famous Controversy, which I need not mention, their Judgments must weigh according to the reputation they Are of with the Reader. The Greeks, no doubt, best understood their own Language. And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's, those, which the W•r he is describing, sent into the invisible Regions,, that he ever dreamed they were all promiscuously dispatched away to a place of Torment. Not to mention other passages where he uses the the word; to the same purpose. Diverse Others of of the Greek Poets Are cited by several ready to our han•s, with which I shall not cumber these pages. That one • enough, and nothing can be fuller to our purpose, which is quoted by Clem. Alexander. Street l. 5. (as well as by sundry Others) and ascribed to the Comic. Diphilus (though by Others to Another, Philemon.). In Hades we reckon there Are two paths, the one of the righteous, the other of the wicked; plainly showing that Hades was understood to contain Heaven, and Hell. Plato, when in his Phaedo, he tells us that he that comes into Hades,, not initiated and duly prepared, is thrown into, (a stinking Lake) but he that comes into it fitly purified, shall dwell with the God's; as expressly signifies Hades to include the same opposite states of misery and felicity. In that Dialogue called Axiochus, though supposed not to be his, written by one that sufficiently knew the meaning of such a word, we Are told that when Men die they Are brought into the, the Field of Truth, where fit Judges that examine, what manner of life every one lived while he dwelled in the body, that they who while they lived Here were inspired by a good Genius, or Spirit, go into the Region of pious Men, having before they Come into Hades been purified — such as led their lives wickedly Are hurried by Furies up and down Chaos — in the Region of the wicked. In the third Book de Republic Plato blames the Poets that they represent the state of things in Hades too frightfully ▪ when they should, praise it rather. Plutarch the Superst. brings in Plato speaking of Hades, as a Person, or a God, This, or Pluto (as they frequently do) and Says he is, benign or friendly to Men; Therefore not a tormentor of them only. Caelius Rhodigin. quotes this same passage of Plutarch, and Takes notice that our Saviour speaks of the state of Torment by Another word, not Hades, but gehenna; which sufficiently shows how he understood it himself. And whereas there Are who disagree to this notation of this word, that makes it signify unseen, as Some will fetch it from the Hebrew and go as Far back as Adam in their search, alleging for this the authority of an old Sibyl, will have it go for, and signify as, unpleasant; nothing is plainer than that this other is the Common notion, which (though Fancy hath not a greater Dominion in any thing than in Etymology) would make one shy of stretching invention to find how to differ from the generality. Therefore Calepin, upon this word, tells us that the Greek Grammarians, do against the nature of the Etymon (which plainly enough shows what they understood that to be) generally Direct its beginning to be writ with the asper Spirit; but yet he makes it signify Obscure, or not visible. And though Plato is endeavoured to be hooked in to the deriving it from Adam by a very Far fetch; yet it's plain that his calling it, in a place before referred to, shows he understood it to signify invisible. And so Lexicons will commonly derive it (Vulgo, Says Caelius. Rhodis.) But its extensiveness, as comprehending a state of happiness, is our principal concern, which Way (as we might show by many more instances) the Common stream carries it. Pausanias in his, speaking of Hermes (according to Homer) as, and that he did led. Souls, could not be Thought to mean, they were then universally miserable. Sext. Empire. is an authority good enough for the meaning of a Greek word. When (Adversus Mathematic.) he tells us, though by Way of objection; all men have a Common notion, (using the Genitive with, as Homer, and Others do, Another word house, or Abided, in the Dative, being understood) And yet, as to the thing, he afterwards Distinguishes Poets Fables, and what from the nature of the Soul it self, all have a Common apprehension of. As also Diog Laertes hath the same phrase, mentioning the Writings of Protagoras, who, he Says, wrote one Book, using the Genitive, as Here, After, as hath been usual, on the mentioned account. And though his Books were burned by the Athenians, Because of the dubious Title of one of them Concerning the God's So that we have not opportunity to know, what his Opinion of Hades was, we have reason more than enough, to think he understood it not of a state of Torment only for Evil Spirits.
cc av pn31 vmb vvi pc-acp vvi n1 cst jp n2, n2, n2, n2; cc j-jn n2, cst vhb vvn av-j j n1 pp-f d n1, cc pp-f dt n2 ord j p-acp pn31, cc, cc n2, cst vhb av vvn dt n1 pp-f pn31, p-acp jp n2, cst vmb vbi vvn js pc-acp vvi dt n1 pp-f n2 p-acp po32 d n1; av-j d c-acp vhb xx vbn vvn p-acp dt n1, cst vvz n2 av-j pc-acp vvi n2 p-acp po32 d n1, cc p-acp vvb dt n1, r-crq pns32 vhd vvn; vhb vbn j p-acp vvg d, cc dt j n2; p-acp cst j n1 c-acp av-j pc-acp vvi dt n1 cc n1 pp-f n1 p-acp j n2, p-acp vvd pn31 p-acp vvg av, dt n1 pp-f np1 p-acp dt j cc j. p-acp d c-acp vhb vbn vvn p-acp n-vvg d cc j-jn j n2 p-acp n1 p-acp dt j-vvn, cc j n1, r-crq pns11 vvb xx n1, po32 n2 vmb vvi vvg p-acp dt n1 pns32 vbr pp-f p-acp dt n1. dt np1, dx n1, js vvn po32 d n1. cc p-acp pno32 vmb pns12 vvi d np1 p-acp dt n-vvg pp-f po31 crd np1 c-crq pns31 vvz pp-f dt d j n2 pp-f po31 n2, d, r-crq dt n1 pns31 vbz vvg, vvd p-acp dt j n2,, cst pns31 av vvd pns32 vbdr d av-j vvn av p-acp dt n1 pp-f n1. xx pc-acp vvi j-jn n2 c-crq pns31 vvz dt dt n1; p-acp dt d n1. j n2-jn pp-f pp-f dt jp n2 vbr vvn p-acp j j p-acp po12 n2, p-acp r-crq pns11 vmb xx vvi d n2. cst crd • av-d, cc pix vmb vbi jc p-acp po12 n1, r-crq vbz vvn p-acp np1 np1. np1 n1 crd (c-acp av c-acp p-acp j n2-jn) cc vvd p-acp dt j. np1 (cs p-acp n2-jn p-acp j-jn, np1.). p-acp np1 pns12 vvb pc-acp vbr crd n2, dt crd pp-f dt j, dt n-jn pp-f dt j; av-j vvg cst np1 vbds vvn pc-acp vvi n1, cc n1. np1, c-crq p-acp po31 np1, pns31 vvz pno12 cst pns31 cst vvz p-acp np1,, xx vvn cc av-jn vvn, vbz vvn p-acp, (dt j-vvg n1) cc-acp pns31 cst vvz p-acp pn31 av-j vvn, vmb vvi p-acp dt n2; c-acp av-j vvz np1 pc-acp vvi dt d j-jn n2 pp-f n1 cc n1. p-acp d n1 vvn np1, cs vvd xx pc-acp vbi png31, vvn p-acp pi cst av-j vvd dt n1 pp-f d dt n1, pns12 vbr vvn d c-crq n2 vvb pns32 vbr vvn p-acp dt, dt n1 pp-f n1, c-crq j n2 cst vvb, r-crq n1 pp-f n1 d pi vvd n1 pns31 vvd p-acp dt n1, cst pns32 r-crq n1 pns32 vvd av vbdr vvn p-acp dt j n1, cc n1, vvb p-acp dt n1 pp-f j n2, vhg a-acp pns32 vvd p-acp np1 vbn vvn — d c-acp vvd po32 n2 av-j vbr vvd p-acp n2 a-acp cc a-acp n1 — p-acp dt n1 pp-f dt j. p-acp dt ord n1 fw-fr np1 np1 vvz dt n2 cst pns32 vvi dt n1 pp-f n2 p-acp np1 av av-j ▪ c-crq pns32 vmd, vvb pn31 av-c. np1 dt js. vvz p-acp np1 vvg pp-f np1, p-acp dt n1, cc dt np1, d, cc np1 (c-acp pns32 av-j vdb) cc vvz pns31 vbz, j cc j p-acp n2; av xx dt n1 pp-f pno32 av-j. np1 n1. vvz d d n1 pp-f np1, cc vvz n1 cst po12 n1 vvz pp-f dt n1 pp-f n1 p-acp j-jn n1, xx np1, p-acp np1; r-crq av-j vvz c-crq pns31 vvd pn31 n1. cc cs pc-acp vbr r-crq vvb p-acp d n1 pp-f d n1, cst vvz pn31 vvi j, p-acp d vmb vvi pn31 p-acp dt np1 cc vvi c-acp av-j av c-acp np1 p-acp po32 n1, vvg p-acp d dt n1 pp-f dt j n1, vmb vhi pn31 vvi p-acp, cc vvi p-acp, j; pix vbz jc cs cst d j-jn vbz dt j n1, r-crq (cs n1 vhz xx dt jc n1 p-acp d n1 cs p-acp n1) vmd vvi crd j pp-f vvg n1 pc-acp vvi c-crq pc-acp vvi p-acp dt n1. av np1, p-acp d n1, vvz pno12 d dt jp n2, vdb p-acp dt n1 pp-f dt np1 (r-crq av-j d vvz r-crq pns32 vvd cst pc-acp vbi) av-j vvi po31 n1 pc-acp vbi vvn p-acp dt n1 n1; cc-acp av pns31 vvz pn31 vvi j, cc xx j. cc cs np1 vbz vvn pc-acp vbi j-vvn p-acp p-acp dt vvg pn31 p-acp np1 p-acp dt j av-j vvi; av pn31|vbz j cst po31 n1 pn31, p-acp dt n1 a-acp vvn p-acp, vvz pns31 vvd pn31 pc-acp vvi j. cc av np2 vmb av-j vvi pn31 (fw-la, vvz np1. np1.) cc-acp po31 n1, p-acp vvg dt n1 pp-f n1, vbz po12 n-jn vvi, r-crq n1 (c-acp pns12 vmd vvi p-acp d dc n2) dt j n1 vvz pn31. npg1 p-acp po31, vvg pp-f np1 (vvg p-acp np1) p-acp, cc cst pns31 vdd vvi. ng1, vmd xx vbi vvn pc-acp vvi, pns32 vbdr av av-j j. np1 n1. vbz dt n1 j av-d p-acp dt n1 pp-f dt jp n1. c-crq (np1 np1.) pns31 vvz pno12, cs p-acp n1 pp-f n1; d n2 vhb dt j n1, (vvg dt j p-acp, c-acp np1, cc n2-jn vdi, j-jn n1 n1, cc vvd, p-acp dt j-jn, vbg vvn) cc av, a-acp p-acp dt n1, pns31 av vvz n2 n2, cc r-crq p-acp dt n1 pp-f dt n1 pn31 n1, d vhb dt j n1 pp-f. p-acp av np1 np1 vhz dt d n1, vvg dt n2-vvg pp-f np1, r-crq, pns31 vvz, vvd crd n1, vvg dt j, c-acp av, p-acp, c-acp vhz vbn j, p-acp dt vvn n1. cc cs po31 n2 vbdr vvn p-acp dt njp2, c-acp pp-f dt j n1 pp-f crd pp-f pno32 vvg dt n2 av cst pns12 vhb xx n1 pc-acp vvi, r-crq po31 n1 pp-f np1 vbds, pns12 vhb n1 av-dc cs av-d, pc-acp vvi pns31 vvd pn31 xx pp-f dt n1 pp-f n1 av-j p-acp j-jn n2.
Primate Usher 's Judgment may be seen in his Answer to the Jesuits Challenge, that this word properly signifies the other World, the place or state of the Dead — So that Heaven it self may be comprehended in it. Grot. on Luk. 16.23. Makes Hades most certainly to signifie a place withdrawn from our sight; spoken of the body, the grave; of the soul, all that Region wherein 'tis separate from the body. So that as Dives was in Hades, so was Lazarus too, but in separate Regions. — For both Paradise, and Hell, or as the Grecians were wont to speak) Elysii and Tartara were in Hades. You may have in him more Quotations from the Poets, the sense of the Essenes from Josephus, and passages from divers of the Fathers to the same purpose. Dr. Hammonds mind was the same, copiously exprest on Matt. 11.20. But differs from Grot. in ascribing to Philemon, the Jambicks above recited, which the other gives to Diphilus. Dr. Lightsoot is full to the same purpose. On the 4th Art. of the Creed. And tho' Bellarmin will have this word always signifie Hell (which if it do with Sheol the correspondent word; Jacob desired to go to Hell to his Son, as Dr. H. argues.) Camero (as good a Judge) thinks, except once, it never d•es. If any desire to see more to this purpose with little trouble to themselves, let them peruse Martinius 's Lexic. on the word Inserus, or Insernus. I could refer them to many more whom I fo•bear to mention. Only if any think in some or other Text of Scripture this word must signifie Hell only, since it is of that latitude as to signifie Heaven in other places, an impartial view of the circumstances of the Text, must determine whether there, it be meant of the one, or the other, or both.
Primate Usher is Judgement may be seen in his Answer to the Jesuits Challenge, that this word properly signifies the other World, the place or state of the Dead — So that Heaven it self may be comprehended in it. Grot. on Luk. 16.23. Makes Hades most Certainly to signify a place withdrawn from our sighed; spoken of the body, the grave; of the soul, all that Region wherein it's separate from the body. So that as Dives was in Hades, so was Lazarus too, but in separate Regions. — For both Paradise, and Hell, or as the Greeks were wont to speak) Elysii and Tartarus were in Hades. You may have in him more Quotations from the Poets, the sense of the Essenes from Josephus, and passages from diverse of the Father's to the same purpose. Dr. Hammonds mind was the same, copiously expressed on Matt. 11.20. But differs from Grot. in ascribing to Philemon, the Jambics above recited, which the other gives to Diphilus. Dr. Lightsoot is full to the same purpose. On the 4th Art. of the Creed. And though Bellarmin will have this word always signify Hell (which if it doe with Sheol the correspondent word; Jacob desired to go to Hell to his Son, as Dr. H. argues.) Chamber (as good a Judge) thinks, except once, it never d•es. If any desire to see more to this purpose with little trouble to themselves, let them peruse Martinus is Lexic. on the word Inserus, or Insernus. I could refer them to many more whom I fo•bear to mention. Only if any think in Some or other Text of Scripture this word must signify Hell only, since it is of that latitude as to signify Heaven in other places, an impartial view of the Circumstances of the Text, must determine whither there, it be meant of the one, or the other, or both.
j-jn n1 vbz n1 vmb vbi vvn p-acp po31 n1 p-acp dt np2 vvb, cst d n1 av-j vvz dt j-jn n1, dt n1 cc n1 pp-f dt j — av d n1 pn31 n1 vmb vbi vvn p-acp pn31. np1 p-acp np1 crd. vvz np1 ds av-j pc-acp vvi dt n1 vvn p-acp po12 n1; vvn pp-f dt n1, dt n1; pp-f dt n1, d cst n1 c-crq pn31|vbz j p-acp dt n1. av cst p-acp vvz vbds p-acp np1, av vbds np1 av, cc-acp p-acp j n2. — p-acp d n1, cc n1, cc p-acp dt njp2 vbdr j pc-acp vvi) np1 cc np1 vbdr p-acp np1. pn22 vmb vhi p-acp pno31 dc n2 p-acp dt n2, dt n1 pp-f dt npg1 p-acp np1, cc n2 p-acp j pp-f dt n2 p-acp dt d n1. n1 np1 n1 vbds dt d, av-j vvn p-acp np1 crd. p-acp vvz p-acp np1 p-acp vvg p-acp np1, dt n2 p-acp vvn, r-crq dt n-jn vvz p-acp np1. n1 n1 vbz j p-acp dt d n1. p-acp dt ord n1 pp-f dt n1. cc cs np1 vmb vhi d n1 av vvi n1 (r-crq cs pn31 n1 p-acp j dt j n1; np1 vvd pc-acp vvi p-acp n1 p-acp po31 n1, c-acp n1 np1 vvz.) np1 (c-acp j dt n1) vvz, c-acp a-acp, pn31 av-x vvz. cs d n1 pc-acp vvi av-dc p-acp d n1 p-acp j n1 p-acp px32, vvb pno32 vvi np1 vbz j. p-acp dt n1 np1, cc np1. pns11 vmd vvi pno32 p-acp d dc r-crq pns11 vvb pc-acp vvi. j cs d vvb p-acp d cc j-jn n1 pp-f n1 d n1 vmb vvi n1 av-j, c-acp pn31 vbz pp-f d n1 c-acp pc-acp vvi n1 p-acp j-jn n2, dt j n1 pp-f dt n2 pp-f dt n1, vmb vvi cs a-acp, pn31 vbb vvn pp-f dt crd, cc dt j-jn, cc d.
Bolton in his four last things, who speaking of Heaven, directs us to guess the immeasurable magnitude of it: (as otherwise — so) By the incredible distance from the Earth to the Starry Firmament; and adds, If I should here tell you the several computations of Astronomers, in this kind, the summs would seem to exceed all possibility of belief. [ And he annexes in his Margin sundry computations which I shall not here recite, you may find them in the Author himself, p. 21. ] And yet besides, (as he further adds) the late learnedest of them place above the 8th sphere, wherein all those g•orious Lamps shine so bright, three moving Orbs more. Now the Empyrean He•ven comprehends all these; How incomprehensible then, must its compass •nd greatness necessarily be! But he supposes it possible, the adventure of Mathematicians may be too audacious and peremptory, &c. And concludes the height and extent of the Heavens to be beyond all Human investigation.
Bolton in his four last things, who speaking of Heaven, directs us to guess the immeasurable magnitude of it: (as otherwise — so) By the incredible distance from the Earth to the Starry Firmament; and adds, If I should Here tell you the several computations of Astronomers, in this kind, the sums would seem to exceed all possibility of belief. [ And he annexes in his Margin sundry computations which I shall not Here recite, you may find them in the Author himself, p. 21. ] And yet beside, (as he further adds) the late Learnedest of them place above the 8th sphere, wherein all those g•orious Lamps shine so bright, three moving Orbs more. Now the Empyrean He•ven comprehends all these; How incomprehensible then, must its compass •nd greatness necessarily be! But he supposes it possible, the adventure of Mathematicians may be too audacious and peremptory, etc. And concludes the height and extent of the Heavens to be beyond all Human investigation.
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