The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.
and observed both the common dialect, and the customs of the Nation in those times, may observe Christs conformity, almost to their customs in every one of his actions,
and observed both the Common dialect, and the customs of the nation in those times, may observe Christ conformity, almost to their customs in every one of his actions,
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And as here is Wisdom, so here is Learning from knowledge of their Customs and Languages to unlock the phrases and passages of the New Testament, to which it alludes all along.
And as Here is Wisdom, so Here is Learning from knowledge of their Customs and Languages to unlock the phrases and passages of the New Testament, to which it alludes all along.
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but the best way to find out the sence is to observe how such words which are their own Language, would be taken according to the common acceptation of them in the Nation,
but the best Way to find out the sense is to observe how such words which Are their own Language, would be taken according to the Common acceptation of them in the nation,
But what need I do more among Christians, than to leave so plain a copy of Christ before them? I shall leave only this request with you concerning what hath been spoken:
But what need I do more among Christians, than to leave so plain a copy of christ before them? I shall leave only this request with you Concerning what hath been spoken:
And let me give you caution against that Opinion, that by mistake of a Text or two, sticks not to say, that the Gospel doth naturally produce division, Matth. X. 34, 35. Think not that I am come to send peace on Earth, I come not to send peace but a sword.
And let me give you caution against that Opinion, that by mistake of a Text or two, sticks not to say, that the Gospel does naturally produce division, Matthew X. 34, 35. Think not that I am come to send peace on Earth, I come not to send peace but a sword.
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But mistake not the Texts, They speak not that Christ would send those divisions by the Gospel, but by his vengeance. He was most fearfully to destroy the cursed unbelievers, the Nation of the Jews,
But mistake not the Texts, They speak not that christ would send those divisions by the Gospel, but by his vengeance. He was most fearfully to destroy the cursed unbelievers, the nation of the jews,
The stories of their horrid Civil Wars, Burnings, Plunderings, Assassinations one of another; the like example is in no stories, is a most plain exposition of those Texts,
The stories of their horrid Civil Wars, Burnings, Plunderings, Assassinations one of Another; the like Exampl is in no stories, is a most plain exposition of those Texts,
Ever have been Wars, and ever will be, because ever will be Lusts. And yet these are fulfilled in the sence proposed by the Prophets, viz. that God hath fully afforded means for this.
Ever have been Wars, and ever will be, Because ever will be Lusts. And yet these Are fulfilled in the sense proposed by the prophets, viz. that God hath Fully afforded means for this.
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As it is in Rom. III. 3. What if some did not believe, shall their unbelief make the faith of God of none effect? So what if some be unpeaceable, shall their divisions make the Gospel of peace of none effect? So in other prophesies to make like construction, Jer. XXXI. 34. They shall no more teach every man his neighbour,
As it is in Rom. III. 3. What if Some did not believe, shall their unbelief make the faith of God of none Effect? So what if Some be unpeaceable, shall their divisions make the Gospel of peace of none Effect? So in other prophecies to make like construction, Jer. XXXI. 34. They shall no more teach every man his neighbour,
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or at least would draw their minds higher than the bare rites, Joh. VII. 37, 38. In the last day, that great day of the Feast, Jesus stood and cried, saying,
or At least would draw their minds higher than the bore Rites, John VII. 37, 38. In the last day, that great day of the Feast, jesus stood and cried, saying,
and of chiefest authority, met in one of the Courts of the Temple, and thereby torchlight danced, capered and sung, that you might have thought the men besides themselves.
and of chiefest Authority, met in one of the Courts of the Temple, and thereby torchlight danced, capered and sung, that you might have Thought the men beside themselves.
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and what warrant can we find of it? Every day of that Festival one of the Priests took a silver Flaggon, went and fetch'd water at the fountain Siloam, and came and poured it on the Altar.
and what warrant can we find of it? Every day of that Festival one of the Priests took a silver Flagon, went and fetched water At the fountain Siloam, and Come and poured it on the Altar.
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if he consider what strange rites and customs were then used. 1. That all the People, Men and Children, should go up and down with Palm and Willow-branches in their hands, singing and shaking them,
if he Consider what strange Rites and customs were then used. 1. That all the People, Men and Children, should go up and down with Palm and Willow-branches in their hands, singing and shaking them,
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He that was to be the Paschal Lamb himself and to fulfil what the Typical Ordinance signified, would not, might not confound or cross the constant received order of that Solemnity.
He that was to be the Paschal Lamb himself and to fulfil what the Typical Ordinance signified, would not, might not confound or cross the constant received order of that Solemnity.
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and indeed his whole demeanor at the Meal, compared with the Jews Rubric and custom for the Solemnity, do clearly speak that he kept close Communion with the whole Church in that great Symbol of Communion.
and indeed his Whole demeanour At the Meal, compared with the jews Rubric and custom for the Solemnity, do clearly speak that he kept close Communion with the Whole Church in that great Symbol of Communion.
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His manner of sitting at the Table, his beginning the Meal with a cup of Wine, his ending it with a cup of Blessing, his using Bread and Wine, his concluding with a Psalm;
His manner of sitting At the Table, his beginning the Meal with a cup of Wine, his ending it with a cup of Blessing, his using Bred and Wine, his concluding with a Psalm;
Nay they that are versed in the Jews Records, and see their customs there, may shew you how he followed the Rubrics and Ritual of that Passover from point to point.
Nay they that Are versed in the jews Records, and see their customs there, may show you how he followed the Rubrics and Ritual of that Passover from point to point.
He gives an account of his going up to the Passover; and unless there may be some scruple about the third from Joh. VI. he resorted to all between his Baptism and his Death. Now in all the Evangelists you cannot find that when he came there he differed the least tittle from the custom and order that was constantly used by the Church at that Solemnity.
He gives an account of his going up to the Passover; and unless there may be Some scruple about the third from John VI. he resorted to all between his Baptism and his Death. Now in all the Evangelists you cannot find that when he Come there he differed the least tittle from the custom and order that was constantly used by the Church At that Solemnity.
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and to do those things altogether, that he might tie them to Communion in Religion, as well as to Religion; and that they might own and keep their Communion, as well as their Religion.
and to do those things altogether, that he might tie them to Communion in Religion, as well as to Religion; and that they might own and keep their Communion, as well as their Religion.
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I say, for Communion the rather. For the Services that Israel were to perform at them at Jerusalem, might have been done by them there, had they severally gone up thither;
I say, for Communion the rather. For the Services that Israel were to perform At them At Jerusalem, might have been done by them there, had they severally gone up thither;
As to the first, God appointed the three Festivals, Passover, Pentecost, and of Tabernacles, for Religion and for Communion, and for Communion the rather.
As to the First, God appointed the three Festivals, Passover, Pentecost, and of Tabernacles, for Religion and for Communion, and for Communion the rather.
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And thus having considered Christs obligations to hold Communion, now let us come to observe his practise. And that we shall take up in these two heads.
And thus having considered Christ obligations to hold Communion, now let us come to observe his practise. And that we shall take up in these two Heads.
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yet upon this very thing, that we are now speaking of, it may give every one a time to consider whether Humane Inventions do so well and sinlesly comply with Divine Worship now, as they might do then.
yet upon this very thing, that we Are now speaking of, it may give every one a time to Consider whither Humane Inventions do so well and sinlessly comply with Divine Worship now, as they might do then.
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than it is now under the Gospel; whose simplicity hath excluded such Ceremoniousness altogether. God by Moses had given general rules for Sacrifice, Purifications, Worship, and other things.
than it is now under the Gospel; whose simplicity hath excluded such Ceremoniousness altogether. God by Moses had given general rules for Sacrifice, Purifications, Worship, and other things.
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and he would never go contrary to that, to which he exhorted others in Matth. XXIII. 1. The Scribes and Pharisees sit in Moses chair, they are the chief Magistrates and sit in the Legislative chair,
and he would never go contrary to that, to which he exhorted Others in Matthew XXIII. 1. The Scribes and Pharisees fit in Moses chair, they Are the chief Magistrates and fit in the Legislative chair,
A strange rite and posture, you will say, yet will Christ for all that, have the man to undergo those common rites used in that part of Service, because he would not give offence either by crossing or hindring.
A strange rite and posture, you will say, yet will christ for all that, have the man to undergo those Common Rites used in that part of Service, Because he would not give offence either by crossing or hindering.
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And why should he injoin him the ordinary observance, when his cleansing was extraordinary? Why should he send him to undergo the common rites of cleansing,
And why should he enjoin him the ordinary observance, when his cleansing was extraordinary? Why should he send him to undergo the Common Rites of cleansing,
so he was bound under it, as being a Jew. 2. As it was a way of Gods instituted Worship, so he was bound under it as one Religious. 3. As it was the bond of Israels Communion in Gods Worship,
so he was bound under it, as being a Jew. 2. As it was a Way of God's instituted Worship, so he was bound under it as one Religious. 3. As it was the bound of Israel's Communion in God's Worship,
Take their Ceremonial Religion in all its relations, and he was under the bond of all. 1. As it was a badge of distinction to difference an Israelite from all other Nations,
Take their Ceremonial Religion in all its relations, and he was under the bound of all. 1. As it was a badge of distinction to difference an Israelite from all other nations,
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It is a strange quotation the Apostle makes in Heb. III. to prove, that Christ was not ashamed to call his Saints brethren, vers. 12. I will declare thy Name amongst my brethren, that is plain and pregnant;
It is a strange quotation the Apostle makes in Hebrew III. to prove, that christ was not ashamed to call his Saints brothers, vers. 12. I will declare thy Name among my brothers, that is plain and pregnant;
And 2. The tenderness of his own Heart, not to give offence in things indifferent. First, The Apostle tells us, Gal. IV. 4. That he was made under the Law.
And 2. The tenderness of his own Heart, not to give offence in things indifferent. First, The Apostle tells us, Gal. IV. 4. That he was made under the Law.
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Now as he was a member of the Church of the Jews, as a Jew, and admitted to the full Communion with it by Circumcision, so there were two things besides ingaged him, that he did not, that he might not depart from that Communion. 1. The obligation of the Law was upon him for things of Divine Institution.
Now as he was a member of the Church of the jews, as a Jew, and admitted to the full Communion with it by Circumcision, so there were two things beside engaged him, that he did not, that he might not depart from that Communion. 1. The obligation of the Law was upon him for things of Divine Institution.
The Apostle in Rom. IX. 5. tells us that Christ was of the blood of the Jews, and was he of their Nation only and not of their Church? He was Minister of the Circumcision, and was he not of the Church of which he was Minister? II. I need as little to prove that he was admitted to Communion with the Church by Circumcision. That stamped him for an Israelite, and joyned him to Israel. In Exod. XII. 44. But every mans servant, that is bought for money,
The Apostle in Rom. IX. 5. tells us that christ was of the blood of the jews, and was he of their nation only and not of their Church? He was Minister of the Circumcision, and was he not of the Church of which he was Minister? II I need as little to prove that he was admitted to Communion with the Church by Circumcision. That stamped him for an Israelite, and joined him to Israel. In Exod XII. 44. But every men servant, that is bought for money,
Need I to prove that Christ was a member of the Church of the Jews? And if that be granted, it can hardly be denied that he was bound to keep Communion with the Church of which he was a member.
Need I to prove that christ was a member of the Church of the jews? And if that be granted, it can hardly be denied that he was bound to keep Communion with the Church of which he was a member.
And now having premised these things, to come to prove and clear the assertion before us, we shall first consider the obligations that lay upon Christ and bound him to hold Communion with the Church wherein he lived,
And now having premised these things, to come to prove and clear the assertion before us, we shall First Consider the obligations that lay upon christ and bound him to hold Communion with the Church wherein he lived,
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Now it is no wonder if Christ Communicated not with the Religion of them, that were so abominable in themselves and to him, and their Religion so wild;
Now it is no wonder if christ Communicated not with the Religion of them, that were so abominable in themselves and to him, and their Religion so wild;
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For observe what sad doom the Scripture passes upon those Sects severally and jointly. The Pharisees single, Christ curseth and denounceth wo against, Matth. XXIII. over and over again.
For observe what sad doom the Scripture passes upon those Sects severally and jointly. The Pharisees single, christ Curseth and Denounceth woe against, Matthew XXIII. over and over again.
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and a great part, namely these Sects, overflowed the bounds, went beyond the proper current, especially the first and the last, and spoiled all with overdoing.
and a great part, namely these Sects, overflowed the bounds, went beyond the proper current, especially the First and the last, and spoiled all with overdoing.
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We mean then that Christ held Communion with the Church of the Jews in the publick exercise of that Religion which was the seated and fixed Religion of the Nation,
We mean then that christ held Communion with the Church of the jews in the public exercise of that Religion which was the seated and fixed Religion of the nation,
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But when the whole Nation came to profess the Gospel, and there were no Church but Christian, then whole Achaia, whole Macedonia, &c. were National Churches.
But when the Whole nation Come to profess the Gospel, and there were no Church but Christian, then Whole Achaia, Whole Macedonia, etc. were National Churches.
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namely, that it is not said the Church of Achaia, the Church of Galatia, Indaea, Macedonia, &c. but the Churches. And there is very good reason why it is so said.
namely, that it is not said the Church of Achaia, the Church of Galatia, India, Macedonia, etc. but the Churches. And there is very good reason why it is so said.
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In the Apostles times indeed there was no National Church of the Gospel, and that is most true that they plead that hold the contrary to what I assert;
In the Apostles times indeed there was no National Church of the Gospel, and that is most true that they plead that hold the contrary to what I assert;
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Their being a peculiar people did not make them a National Church, for that made them only an only Church. Nor did their Ceremonial Rites in Religion make them a National Church, for that made them only a distinct Nation. But that that did properly make and denominate them a National Church, was the Worship of God,
Their being a peculiar people did not make them a National Church, for that made them only an only Church. Nor did their Ceremonial Rites in Religion make them a National Church, for that made them only a distinct nation. But that that did properly make and denominate them a National Church, was the Worship of God,
Tis true indeed, that no Nation can now be said to be a National Church in that restriction, that the Jews were, who were so a National Church, that no people were of the Church besides:
This true indeed, that no nation can now be said to be a National Church in that restriction, that the jews were, who were so a National Church, that no people were of the Church beside:
That when I say, he held Communion in the publick exercise of Religion, I mean, their National Religion, by which indeed they were a National Church. A National Religion and a National Church are phrases, that will not now be allowed of by many among Christians, though they will allow them for current among the Jews. Though indeed there can be no clear reason given of the difference.
That when I say, he held Communion in the public exercise of Religion, I mean, their National Religion, by which indeed they were a National Church. A National Religion and a National Church Are phrases, that will not now be allowed of by many among Christians, though they will allow them for current among the jews. Though indeed there can be no clear reason given of the difference.
if so be the example of our Saviour be of Authority and value with us. For clearing the way of our discourse, let me first Observe these things to you. I.
if so be the Exampl of our Saviour be of authority and valve with us. For clearing the Way of our discourse, let me First Observe these things to you. I.
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as holding Communion with the Church in the publick exercise of Religion, or look upon it only as a civil Commemoration, and of a civil Institution, he is present at it,
as holding Communion with the Church in the public exercise of Religion, or look upon it only as a civil Commemoration, and of a civil Institution, he is present At it,
And the Evangelist seems to have added this circumstance the rather, that we might look upon his presence there as the more remarkable. II. It is said that Christ was at this Feast at Jerusalem; whereas he might have kept it in his own Town. For although indeed the three Festivals, that God had appointed by Moses, Passover, Pentecost, and of Tabernacles, required mens personal appearance at Jerusalem; yet the two Feast•, that were ordained afterwards, Purim and Dedication, as the Jews Records tell us, might be kept at their own homes. III.
And the Evangelist seems to have added this circumstance the rather, that we might look upon his presence there as the more remarkable. II It is said that christ was At this Feast At Jerusalem; whereas he might have kept it in his own Town. For although indeed the three Festivals, that God had appointed by Moses, Passover, Pentecost, and of Tabernacles, required men's personal appearance At Jerusalem; yet the two Feast•, that were ordained afterwards, Purim and Dedication, as the jews Records tell us, might be kept At their own homes. III.
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because there were three things, that might not only have warranted his absence thence, but even perswaded and urged it, according to the three circumstances we observed in the former verse, the Feast it self, the Time and the Place. I. The Time.
Because there were three things, that might not only have warranted his absence thence, but even persuaded and urged it, according to the three Circumstances we observed in the former verse, the Feast it self, the Time and the Place. I. The Time.
And thereupon he and the generation ordained that day, and seven days forward for the Feast of Dedication, to be kept annually throughout all succeeding Generations,
And thereupon he and the generation ordained that day, and seven days forward for the Feast of Dedication, to be kept annually throughout all succeeding Generations,
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At last Judas Maccabaeus prevails against his Power and Tyranny, shakes off that Yoak, restores the People and Religion, destroies his Idolatry, purges the Temple, pulls down his Idol-Altar, that he had erected there,
At last Judas Maccabaeus prevails against his Power and Tyranny, shakes off that Yoke, restores the People and Religion, Destroys his Idolatry, purges the Temple, pulls down his Idol-Altar, that he had erected there,
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The Jews had never felt such misery of that nature before, and Daniel in his twelfth Chapter foretelling of that a long time before it came, saith, That it should be such a time of trouble as had never been since they were a Nation.
The jews had never felt such misery of that nature before, and daniel in his twelfth Chapter foretelling of that a long time before it Come, Says, That it should be such a time of trouble as had never been since they were a nation.
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he restrained the exercise of their Religion, burnt the Books of the Law, set up idolatry, defiled the Temple, set up an Idolatrous Altar upon the very Altar of the Lord in the Court of the Temple.
he restrained the exercise of their Religion, burned the Books of the Law, Set up idolatry, defiled the Temple, Set up an Idolatrous Altar upon the very Altar of the Lord in the Court of the Temple.
Antiochus Epiphanes, one of the Kings of Syria, one of the Horns of the fourth Monarchy, Dan. VII. 24. having the Nation of the Jews under his Power and Tyranny, raised against them and their Religion a very sad Persecution.
Antiochus Epiphanes, one of the Kings of Syria, one of the Horns of the fourth Monarchy, Dan. VII. 24. having the nation of the jews under his Power and Tyranny, raised against them and their Religion a very sad Persecution.
In the Temple. 2. The particular place in the Temple, Solomons porch. 3. His posture there, He was walking. He was at the Feast at Jerusalem, though it were Winter, and he walked in the Temple, belike to get him heat, because it was Winter.
In the Temple. 2. The particular place in the Temple, Solomons porch. 3. His posture there, He was walking. He was At the Feast At Jerusalem, though it were Winter, and he walked in the Temple, belike to get him heat, Because it was Winter.
In the former a Festival mentioned, in the latter Christs presence there intimated, and either of them illustrated by three circumstances. I. The Festival. 1. By its Name. It was the Feast of Dedication. 2. By the Place. It was at Jerusalem. 3. By the Time. It was Winter. II. Christs presence there. 1. By the place where he was.
In the former a Festival mentioned, in the latter Christ presence there intimated, and either of them illustrated by three Circumstances. I. The Festival. 1. By its Name. It was the Feast of Dedication. 2. By the Place. It was At Jerusalem. 3. By the Time. It was Winter. II Christ presence there. 1. By the place where he was.
Now certainly, it is more likely to obtain understanding of Languages by Study, than to attain it by Revelation: unless any one will yet expect that miraculous gift of Tongues, which I suppose there is none will make himself so ridiculous, as to say they expect.
Now Certainly, it is more likely to obtain understanding of Languages by Study, than to attain it by Revelation: unless any one will yet expect that miraculous gift of Tongues, which I suppose there is none will make himself so ridiculous, as to say they expect.
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For besides, that Greek, the Original is not the Native Tongue now of any part of the World, there is such intermixture of Septuagint Greek, Hebrew Idioms, Talmudichal Phrases, and Allusions to the Jews Opinions and Customs, that the greatest difficulty is to explain the Language:
For beside, that Greek, the Original is not the Native Tongue now of any part of the World, there is such intermixture of septuagint Greek, Hebrew Idioms, Talmudichal Phrases, and Allusions to the jews Opinions and Customs, that the greatest difficulty is to explain the Language:
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nor was it possible to find it out in abundance of places without further Revelation. But the main difficulty of the New Testament is in the Languages;
nor was it possible to find it out in abundance of places without further Revelation. But the main difficulty of the New Testament is in the Languages;
The Old Testament needed further Revelation to unfold it, and further was promised. And accordingly the New Testament was a further Revelation, that did unfold it.
The Old Testament needed further Revelation to unfold it, and further was promised. And accordingly the New Testament was a further Revelation, that did unfold it.
and must we look for another Sun of Revelation to give Light to this Sun? The New Testament revealed the Old, and must we look for Revelations to reveal the New? And so we may look in infinitum. IV. The main difficulty of the New Testament requires study to unfold it rather than Revelation.
and must we look for Another Sun of Revelation to give Light to this Sun? The New Testament revealed the Old, and must we look for Revelations to reveal the New? And so we may look in infinitum. IV. The main difficulty of the New Testament requires study to unfold it rather than Revelation.
Now when all the Truth that God would reveal was revealed and compact in the New Testament, as all Light in the body of the Sun, must we still look for further Revelation to explain this Revealing? It was foretold that the Light that God would exhibit under the Gospel should be as the Light of the Sun sevenfold,
Now when all the Truth that God would reveal was revealed and compact in the New Testament, as all Light in the body of the Sun, must we still look for further Revelation to explain this Revealing? It was foretold that the Light that God would exhibit under the Gospel should be as the Light of the Sun sevenfold,
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He leads indeed every Saint he hath, into all Truth needful for him, but the Apostles into all Truth needful both for themselves, and the whole Church.
He leads indeed every Saint he hath, into all Truth needful for him, but the Apostles into all Truth needful both for themselves, and the Whole Church.
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but only by bare Theory. As for example, A man before his conversion knows by reading and hearing what Faith and Repentance are in their definitions, but when he comes to be Converted, the Spirit of Grace reveals these to him in feeling and experience. And further Revelation as to the understanding of Scripture there is not the least ground-work in Scripture, whereupon to expect it. III. When God had committed the New Testament to writing, he had revealed all that he would reveal to men on Earth, of his will and way of Salvation.
but only by bore Theory. As for Exampl, A man before his conversion knows by reading and hearing what Faith and Repentance Are in their definitions, but when he comes to be Converted, the Spirit of Grace reveals these to him in feeling and experience. And further Revelation as to the understanding of Scripture there is not the least groundwork in Scripture, whereupon to expect it. III. When God had committed the New Testament to writing, he had revealed all that he would reveal to men on Earth, of his will and Way of Salvation.
nor promise to expect, that God doth, or ever will, teach men the Grammatical or Logical construction of the Scripture Text. Tis true indeed that he gives to a gratious Saint the Spirit of Wisdom and Revelation in the knowledge of Christ, as it is Ephes. I. 17. But how? Revealing to him by experimental feeling, that which he knew indeed before in Scripture,
nor promise to expect, that God does, or ever will, teach men the Grammatical or Logical construction of the Scripture Text. This true indeed that he gives to a gracious Saint the Spirit of Wisdom and Revelation in the knowledge of christ, as it is Ephesians I. 17. But how? Revealing to him by experimental feeling, that which he knew indeed before in Scripture,
And you may see the very Prophets themselves, sending the people to them to be Instructed, Hag. II. 2. Mal. II. 7. It is but a wild thing now when Prophesie is ▪ ceased so many hundred years ago, to refuse Learning and a Learned Ministery,
And you may see the very prophets themselves, sending the people to them to be Instructed, Hag. II 2. Malachi II 7. It is but a wild thing now when Prophesy is ▪ ceased so many hundred Years ago, to refuse Learning and a Learned Ministry,
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And for that end God disposed them into forty eight Cities, which were as Universities, where they were to Study the Law together, that they might be inabled to teach the people.
And for that end God disposed them into forty eight Cities, which were as Universities, where they were to Study the Law together, that they might be enabled to teach the people.
Give me leave partly for our settlement in the Truth about this Point, and partly for the stopping the mouths of such gainsayers, out of many things that might be spoken, to commend these four to you. I. That in the time when Prophecy flourished, the standing Ministery that was to teach the people were not Prophets, but Priests and Levites: that became Learned by Study.
Give me leave partly for our settlement in the Truth about this Point, and partly for the stopping the mouths of such gainsayers, out of many things that might be spoken, to commend these four to you. I. That in the time when Prophecy flourished, the standing Ministry that was to teach the people were not prophets, but Priests and Levites: that became Learned by Study.
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Two things lead them into this mistake. 1. Because they conceive the New Testament (which part of the Bible Christians have most to deal withal) is so easie of it self that it needs no pains,
Two things led them into this mistake. 1. Because they conceive the New Testament (which part of the bible Christians have most to deal withal) is so easy of it self that it needs no pains,
Here is a Text fallen into our Hands occasionally (a Thousand others of the like nature might be produced) let any of those that deny Humane Learning to be needful in handling of Divinity, but expound me this Text without the help of Humane Learning, and I shall then think there is something in their Opinion.
Here is a Text fallen into our Hands occasionally (a Thousand Others of the like nature might be produced) let any of those that deny Humane Learning to be needful in handling of Divinity, but expound me this Text without the help of Humane Learning, and I shall then think there is something in their Opinion.
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Would you know what this Feast of Dedication was? Upon what occasion instituted? How celebrated? At what time of Winter it occurred? The Scripture speaks not one word of all these,
Would you know what this Feast of Dedication was? Upon what occasion instituted? How celebrated? At what time of Winter it occurred? The Scripture speaks not one word of all these,
And so there is the bare mention of Solomons porch, and indeed it is mentioned once again in Act. III. 11. but neither here nor there any more than the bare name.
And so there is the bore mention of Solomons porch, and indeed it is mentioned once again in Act. III. 11. but neither Here nor there any more than the bore name.
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That Humane Learning is exceeding useful, nay exceeding needful to the Expounding of Scripture. The Text gives the rise of this Observation, and it gives the proof of it.
That Humane Learning is exceeding useful, nay exceeding needful to the Expounding of Scripture. The Text gives the rise of this Observation, and it gives the proof of it.
The fourth and last in Chap. XVIII. at which he suffered. He gives you also account of his being at the Feast of Tabernacles, Chap. VII. and of his being at the Feast of Dedication in the words that I have read.
The fourth and last in Chap. XVIII. At which he suffered. He gives you also account of his being At the Feast of Tabernacles, Chap. VII. and of his being At the Feast of Dedication in the words that I have read.
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because there is no such Command in the Parliaments Act. Common and known custom and the constant use of such things in the Congregation made it needless to insert those particulars.
Because there is no such Command in the Parliaments Act. Common and known custom and the constant use of such things in the Congregation made it needless to insert those particulars.
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for Christ took up Baptism as he found it, a thing commonly known, and it was needful only to give a precept to make it an Evangelical Ordinance. As for other circumstances how to Baptize and when to Baptize, there needed no such rule,
for christ took up Baptism as he found it, a thing commonly known, and it was needful only to give a precept to make it an Evangelical Ordinance. As for other Circumstances how to Baptise and when to Baptise, there needed no such Rule,
And thus much be spoken of his Publick Devotions, from thence we pass to his Gospel Institutions, and they speak to the very same tenour, that the other did, that he held Communion with the Church of the Jews in which he lived.
And thus much be spoken of his Public Devotions, from thence we pass to his Gospel Institutions, and they speak to the very same tenor, that the other did, that he held Communion with the Church of the jews in which he lived.
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because his Doctrine pleased them not, vers. 29. And yet did he keep himself till then to that Congregation, owned himself a member of it, read in it as a member of it, till his function called him,
Because his Doctrine pleased them not, vers. 29. And yet did he keep himself till then to that Congregation, owned himself a member of it, read in it as a member of it, till his function called him,
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and he by reading shewed that he owned himself and was owned to be one of This. Now what a kind of people the Congregation of Nazareth was, we may somewhat guess from that passage, Can any good thing come out of Nazareth? But plainly enough from what follows in the same story, that they would have murthered him,
and he by reading showed that he owned himself and was owned to be one of This. Now what a kind of people the Congregation of Nazareth was, we may somewhat guess from that passage, Can any good thing come out of Nazareth? But plainly enough from what follows in the same story, that they would have murdered him,
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And what to do there? To disturb the Congregation? To cross the Service? To sit dumb whilst others sung Psalms? To put on his hat [ that I may express it by our known English garb ] while others sit bare? To do every thing or any thing cross to the order of the Synagogue? As there are too many among us at this day of this cross-grained humour. No;
And what to do there? To disturb the Congregation? To cross the Service? To fit dumb while Others sung Psalms? To put on his hat [ that I may express it by our known English garb ] while Others fit bore? To do every thing or any thing cross to the order of the Synagogue? As there Are too many among us At this day of this cross-grained humour. No;
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From this, as Josephus tells us, the Feast was called NONLATINALPHABET, that is lights: and he conceives the reason of the custom to have been because of the light that rose to the people after the great darkness of their misery.
From this, as Josephus tells us, the Feast was called, that is lights: and he conceives the reason of the custom to have been Because of the Light that rose to the people After the great darkness of their misery.
As, if there were ten persons, ten candles the first night, twenty the second, and so augmenting every day, that on the eighth night there were burning eighty candles.
As, if there were ten Persons, ten Candles the First night, twenty the second, and so augmenting every day, that on the eighth night there were burning eighty Candles.
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I say, at least eight. For Maymony tells us, that those that would shew themselves forward and zealous indeed lighted up a candle the first night for every person in the house.
I say, At least eight. For Harmony tells us, that those that would show themselves forward and zealous indeed lighted up a candle the First night for every person in the house.
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one candle the first night of the Feast, two the second, three the third, and so to increase the number of the candles as the account of the days increased,
one candle the First night of the Feast, two the second, three the third, and so to increase the number of the Candles as the account of the days increased,
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and he that believeth on me, even rivers of waters shall flow out of him. III. He giveth us an account in the Text of his being present at the fear of Dedication. The chiefest Solemnity of which was this strange custom also, viz. To light up candles in every house:
and he that Believeth on me, even Rivers of waters shall flow out of him. III. He gives us an account in the Text of his being present At the Fear of Dedication. The chiefest Solemnity of which was this strange custom also, viz. To Light up Candles in every house:
Here is a Feast as well as yours; a Feast in Winter as well as yours; and as I shall shew you anon, a Feast on the five and twentieth day of November as well as yours. If Christ will vouchsafe his presence at yours, as he did at this in the Text, the parallel will not be so pregnant as it will be happy.
Here is a Feast as well as yours; a Feast in Winter as well as yours; and as I shall show you anon, a Feast on the five and twentieth day of November as well as yours. If christ will vouchsafe his presence At yours, as he did At this in the Text, the parallel will not be so pregnant as it will be happy.
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Of all the four Evangelists John is most punctual, nay, he only is punctual to give account of the Festivals that intercurred, between Christs entrance into his Publick Ministry at his Baptism,
Of all the four Evangelists John is most punctual, nay, he only is punctual to give account of the Festivals that intercurred, between Christ Entrance into his Public Ministry At his Baptism,
that renowned and signal space of time, of half a week of years, as they be called, Dan. 9. 27. or three years and an half, in which Christ performed his Ministery, and wrought Redemption.
that renowned and signal Molle of time, of half a Week of Years, as they be called, Dan. 9. 27. or three Years and an half, in which christ performed his Ministry, and wrought Redemption.
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And this he doth partly, that he might the more remarkably count out the time, and partly that he might shew how careful our Saviour was to observe those Festivals.
And this he does partly, that he might the more remarkably count out the time, and partly that he might show how careful our Saviour was to observe those Festivals.
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Think you, if Christ had despised the current of the publick practise of Religion among the Jews, he would have so confirmed to it in a thing of such weight? III. His institution of Gods publick worship under the Gospel speaks also the same conformity.
Think you, if christ had despised the current of the public practice of Religion among the jews, he would have so confirmed to it in a thing of such weight? III. His Institution of God's public worship under the Gospel speaks also the same conformity.
when the Apostle wrote, would propose, Whither must we go for instruction, when the Apostles and inspired men are gone? Why, saith the Apostle, this is a fundamental Point, that Christ hath set up a standing Ministry by Ordination. Hence that Evangelical promise and prediction, Esa. LXVI. 21. And I will also take of them for Priests and for Levites, saith the Lord.
when the Apostle wrote, would propose, Whither must we go for instruction, when the Apostles and inspired men Are gone? Why, Says the Apostle, this is a fundamental Point, that christ hath Set up a standing Ministry by Ordination. Hence that Evangelical promise and prediction, Isaiah LXVI. 21. And I will also take of them for Priests and for Levites, Says the Lord.
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as well as the Doctrine of Faith and Repentance. See vers. 1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works,
as well as the Doctrine of Faith and Repentance. See vers. 1. Therefore leaving the principles of the Doctrine of christ, let us go on unto perfection, not laying again the Foundation of Repentance from dead works,
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At the Temple, Sacrificing, Washings, Purifyings, &c. In the Synagogues, Reading, Preaching, Hearing, Praying. That at the Temple was Ceremonial, and that Christ abolished, having fulfilled what Ceremonies meant.
At the Temple, Sacrificing, Washings, Purifyings, etc. In the Synagogues, Reading, Preaching, Hearing, Praying. That At the Temple was Ceremonial, and that christ abolished, having fulfilled what Ceremonies meant.
In that great Controversie, that hath been so much canvased, about Church Government, I should first lay down this for a foundation, which may, I conceive, be very clearly made good.
In that great Controversy, that hath been so much canvased, about Church Government, I should First lay down this for a Foundation, which may, I conceive, be very clearly made good.
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That Christ by himself and his Apostles platforming the model of Churches under the Gospel, did keep very close to the platform of Synagogues, and Synagogue-worship under the Law.
That christ by himself and his Apostles platforming the model of Churches under the Gospel, did keep very close to the platform of Synagogues, and Synagogue worship under the Law.
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As a publick Minister, Deacons, Reading, Preaching, Praying, Collections for the Poor, and Love-Feasts, or entertainment of strangers at the publick charge;
As a public Minister, Deacons, Reading, Preaching, Praying, Collections for the Poor, and Love-Feasts, or entertainment of Strangers At the public charge;
A Gospel Minister is called Angelus Ecclesiae, so was the Minister in the Synagogue called NONLATINALPHABET the Angel or Messenger of the Congregation.
A Gospel Minister is called Angelus Ecclesiae, so was the Minister in the Synagogue called the Angel or Messenger of the Congregation.
The Ministers of the Gospel are called Episcopi, Bishops or Overseers so was the Minister in every Synagogue called NONLATINALPHABET Chazan Hacconeseth, the overseer of the Congregation.
The Ministers of the Gospel Are called Bishops, Bishops or Overseers so was the Minister in every Synagogue called Chazan Hacconeseth, the overseer of the Congregation.
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when he thus translated all into the Christian Church? And this doth plainly shew what we hinted before, that Christs resorting constantly to the Synagogue was to joyn with them in the Worship there,
when he thus translated all into the Christian Church? And this does plainly show what we hinted before, that Christ resorting constantly to the Synagogue was to join with them in the Worship there,
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They that are of opinion that the Lords Prayer was not given for a form to be used to•idem verbis, that it is not fit to be joyned with our Prayers, that it is not fit to be said by all,
They that Are of opinion that the lords Prayer was not given for a from to be used to•idem verbis, that it is not fit to be joined with our Prayers, that it is not fit to be said by all,
The surest and safest construction of phrases and passages in the New Testament, is not by framing a sence of our own, which we think fair and probable,
The Surest and Safest construction of phrases and passages in the New Testament, is not by framing a sense of our own, which we think fair and probable,
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but by observing how such phrases and passages, wereunderstood by them to whom they were then uttered, according to the common use and signification of such phrases and passages, in the vulgar sence and use of the Nation.
but by observing how such phrases and passages, wereunderstood by them to whom they were then uttered, according to the Common use and signification of such phrases and passages, in the Vulgar sense and use of the nation.
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Thus have I done with the former part of the Doctrine, viz. That our Saviour held in communion with the Church of the Jews in the publick exercise of Religion.
Thus have I done with the former part of the Doctrine, viz. That our Saviour held in communion with the Church of the jews in the public exercise of Religion.
that there be no cose•ing Ziba among them, that for base or by ends of their own shall go about to wrong an innocent Mephibosheth, or to abuse a good David by fair but false suggestions, to induce him to do contrary to right and equity.
that there be no cose•ing Ziba among them, that for base or by ends of their own shall go about to wrong an innocent Mephibosheth, or to abuse a good David by fair but false suggestions, to induce him to do contrary to right and equity.
that they go not about to deceive the Lords and the Kings Vicegerents by any false colours or dissimulation, that they bring not double and redoubled guilt upon their own heads:
that they go not about to deceive the lords and the Kings Vicegerents by any false colours or dissimulation, that they bring not double and redoubled guilt upon their own Heads:
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No, I shall not so much as offer to give you a caution that you be not surprized by false information, your own wisdom and grave prudence prevents all need of such exhortation.
No, I shall not so much as offer to give you a caution that you be not surprised by false information, your own Wisdom and grave prudence prevents all need of such exhortation.
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Therefore if I should apply my self to give direction to those that have to do in this great business that lies before you, I should not be so arrogant as to offer to do it to you, my Honoured Lords, who know your works far better than my self:
Therefore if I should apply my self to give direction to those that have to do in this great business that lies before you, I should not be so arrogant as to offer to do it to you, my Honoured lords, who know your works Far better than my self:
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and that was David, being deceived by the false information of wretched Ziba, to pass a most unjust sentence against innocent Mephibosheth, and to give away all his land to the cheating informer.
and that was David, being deceived by the false information of wretched Ziba, to pass a most unjust sentence against innocent Mephibosheth, and to give away all his land to the cheating informer.
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And herein indeed our Assises seem short of picturing the great Assise to the full proportion [ as the thing signifying commonly comes short of the thing signified ] because there can be no surprizal of the Judge Eternal by any false information, here the best and wisest Judge may be so surprized.
And herein indeed our Assizes seem short of picturing the great Assize to the full proportion [ as the thing signifying commonly comes short of the thing signified ] Because there can be no surprisal of the Judge Eternal by any false information, Here the best and Wisest Judge may be so surprised.
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I say Righteous and impartial dealing, rather than Righteous and impartial Judging; because there may be Righteous and impartial judging, where there is unrighteous and partial dealing.
I say Righteous and impartial dealing, rather than Righteous and impartial Judging; Because there may be Righteous and impartial judging, where there is unrighteous and partial dealing.
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Eternal Judgment, a very fit sentence to be written over a bench of Judgment, over a Jury's chamber door, in all our chambers, over all our doors, in all our hearts:
Eternal Judgement, a very fit sentence to be written over a bench of Judgement, over a Jury's chamber door, in all our chambers, over all our doors, in all our hearts:
The same Apostle that speaks the words here, hath epitomized them all into two words in the place I cited before, Heb. VI. 2. Eternal Judgment. Bonarges, two was of thunder, Judgment and that Eternal, words of a dreadful sound,
The same Apostle that speaks the words Here, hath epitomized them all into two words in the place I cited before, Hebrew VI. 2. Eternal Judgement. Bonarges, two was of thunder, Judgement and that Eternal, words of a dreadful found,
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that there were such a heart in this people as to take the lesson out, II Pet. III. 11, 14. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness? And seeing beloved, that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless.
that there were such a heart in this people as to take the Lesson out, II Pet. III. 11, 14. Seeing then that all these things shall be dissolved, what manner of Persons ought you to be in all holy Conversation and godliness? And seeing Beloved, that you look for such things, be diligent that you may be found of him in peace, without spot and blameless.
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Art thou prepared to meet thy God O Israel? Art thou prepared to meet that Judgment O Israel? How many or rather how few of us are able to say, My heart is ready, my heart is ready, come Lord Jesus, come and welcom? Such a call will undoubtedly once come,
Art thou prepared to meet thy God Oh Israel? Art thou prepared to meet that Judgement Oh Israel? How many or rather how few of us Are able to say, My heart is ready, my heart is ready, come Lord jesus, come and welcome? Such a call will undoubtedly once come,
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Suppose that instead of the sounding of the High Sheriff• trumpets, we should have the great trump sound and call, Arise ye dead, and away you living, and come to Judgment.
Suppose that instead of the sounding of the High Sheriff• trumpets, we should have the great trump found and call, Arise you dead, and away you living, and come to Judgement.
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And so the Lord hath appointed a day in which he will judge the World in righteousness by him, whereof he hath given assurance unto all men in that he raised him from the dead.
And so the Lord hath appointed a day in which he will judge the World in righteousness by him, whereof he hath given assurance unto all men in that he raised him from the dead.
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and to whom even the Angels are appointed to be ministring Spirits; I have brought this brave Gallant, to forsake his Creator and to follow and obey me.
and to whom even the Angels Are appointed to be ministering Spirits; I have brought this brave Gallant, to forsake his Creator and to follow and obey me.
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and brought him to those articles, that he must in time give up and restore all prisoners and dead, that they may come and give account to him that conquered him.
and brought him to those Articles, that he must in time give up and restore all Prisoners and dead, that they may come and give account to him that conquered him.
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For though it might be a little too long, to hold that the wicked shall be raised by the very same virtue of Christs Resurrection that the godly shall,
For though it might be a little too long, to hold that the wicked shall be raised by the very same virtue of Christ Resurrection that the godly shall,
You may wonder there to see people coming in by flocks and thousands, to the acknowledgment and entertaining of the Gospel, three thousand at one Sermon, Chap. II. five thousand at another, Chap. III.
You may wonder there to see people coming in by flocks and thousands, to the acknowledgment and entertaining of the Gospel, three thousand At one Sermon, Chap. II five thousand At Another, Chap. III.
First, His Resurrection day of power, Rom. I. 4. Then look into the story of the Acts of Apostles, the history of the times next following his Resurrection.
First, His Resurrection day of power, Rom. I. 4. Then look into the story of the Acts of Apostles, the history of the times next following his Resurrection.
And whence it had this influence, it is easie to read, viz. because by his Resurrection he had conquered the Devil, who had so long kept the poor Heathen under that spiritual death.
And whence it had this influence, it is easy to read, viz. Because by his Resurrection he had conquered the devil, who had so long kept the poor Heathen under that spiritual death.
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The Gentiles to be raised from their spiritual death presently upon his raising from his bodily. And who so shall well weigh those words of our Saviour, Joh. V. 25. The hour is coming, and now is,
The Gentiles to be raised from their spiritual death presently upon his raising from his bodily. And who so shall well weigh those words of our Saviour, John V. 25. The hour is coming, and now is,
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And so the Apostle titles their estate, writing to the Ephesians, which had been some of them, Ephes. II. 1. You hath he quickned who were dead in trespasses and sins.
And so the Apostle titles their estate, writing to the Ephesians, which had been Some of them, Ephesians II 1. You hath he quickened who were dead in Trespasses and Sins.
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That indeed you'l say gave assurance to all men that he was the Son of God, the true Messias; but how did that give assurance that there should be an universal Judgment,
That indeed You'll say gave assurance to all men that he was the Son of God, the true Messias; but how did that give assurance that there should be an universal Judgement,
Was this Resurrection day the day of the Lords begetting him, was that the first day that he was the Son of God? It was the day that he was first declared in full power,
Was this Resurrection day the day of the lords begetting him, was that the First day that he was the Son of God? It was the day that he was First declared in full power,
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Observe that allegation of the Apostle, Act. XIII. 33. God hath raised up Jesus, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.
Observe that allegation of the Apostle, Act. XIII. 33. God hath raised up jesus, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.
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And why thus refer them still to his Resurrection? Because that was the great sign and demonstration that he was the Missias, the Son of God, Rom. I. 4. Declared to be the Son of God with power by his Resurrection from the dead. And
And why thus refer them still to his Resurrection? Because that was the great Signen and demonstration that he was the Missias, the Son of God, Rom. I. 4. Declared to be the Son of God with power by his Resurrection from the dead. And
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Upon all these things I might have spoken very largely, but I hasten to that assurance that is in the Text, viz. The Resurrection of Christ, may give assurance to all the World of his coming to Judgment.
Upon all these things I might have spoken very largely, but I hasten to that assurance that is in the Text, viz. The Resurrection of christ, may give assurance to all the World of his coming to Judgement.
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So that that very prosperity in this World, that de••ives Atheistical men to think, there shall be no Judgment, is continually a growing argument that there shall.
So that that very Prosperity in this World, that de••ives Atheistical men to think, there shall be no Judgement, is continually a growing argument that there shall.
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And with this very Argument, Will. Tyrius, in his bello sacro, relates that he satisfied Amalrich King of Jerusalem, when he desired him to give him some proof of this very point.
And with this very Argument, Will. Tyrius, in his bello Sacred, relates that he satisfied Amalrich King of Jerusalem, when he desired him to give him Some proof of this very point.
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IV. Are not the Tribunals and Judicatures that God hath set up on Earth, assurances that he hath given of a final Judgment to come? Upon which we may take up the stile of the Psalmist, in Psal. XCIV. 9. He that planted the car shall he not hear? So he that hath erected Judicatures shall not he Judge? V. Is not the Judicature that he hath set up in every mans soul an undoubted assurance of the Judgment coming? Where the Conscience,
IV. are not the Tribunals and Judicatures that God hath Set up on Earth, assurances that he hath given of a final Judgement to come? Upon which we may take up the style of the Psalmist, in Psalm XCIV. 9. He that planted the car shall he not hear? So he that hath erected Judicatures shall not he Judge? V. Is not the Judicature that he hath Set up in every men soul an undoubted assurance of the Judgement coming? Where the Conscience,
of the Judgment of the old World by water, and of Sodom by fire, he makes this conclusion, vers. 9. The Lord knoweth how to deliver the godly out of temptation,
of the Judgement of the old World by water, and of Sodom by fire, he makes this conclusion, vers. 9. The Lord Knoweth how to deliver the godly out of temptation,
Are not they assurances of the Judgment to come? I am sure the Apostle Peter raiseth them to such a signification in his second Epistle and second Chapter, where when he had mentioned the Judgment of the Angels that fell:
are not they assurances of the Judgement to come? I am sure the Apostle Peter Raiseth them to such a signification in his second Epistle and second Chapter, where when he had mentioned the Judgement of the Angels that fell:
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when the expressions whereby it is described are such, as you think they meant nothing else but that final Judgment? As Christs coming: coming in clouds, in his glory, in his Kingdom.
when the expressions whereby it is described Are such, as you think they meant nothing Else but that final Judgement? As Christ coming: coming in Clouds, in his glory, in his Kingdom.
Was not the Judgment of all the World by Water in the days of Noah, a prognostication and assurance of the Judgment to come at the end of the World? Certainly they must need conclude so, that thinks that Peter speaks of the last Judgment, in II Epistle III. 6, 7. where he hath these words, The World that then was, being overflowed with water, perished.
Was not the Judgement of all the World by Water in the days of Noah, a prognostication and assurance of the Judgement to come At the end of the World? Certainly they must need conclude so, that thinks that Peter speaks of the last Judgement, in II Epistle III. 6, 7. where he hath these words, The World that then was, being overflowed with water, perished.
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The assurance God hath given of the Judgment to come we may distinguish into verbal and real. Assurance that he hath given in his Word, and in his Providential dispensation.
The assurance God hath given of the Judgement to come we may distinguish into verbal and real. Assurance that he hath given in his Word, and in his Providential Dispensation.
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And so we are come to the second part of our task, or the second thing that I named to be spoken, viz. the assurance that God hath given of the Judgment to come,
And so we Are come to the second part of our task, or the second thing that I nam to be spoken, viz. the assurance that God hath given of the Judgement to come,
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And that it is his Will so to do, he hath given assurance, in that he hath appointed a day wherein to judge the world in righteousness, by the man that he hath ordained.
And that it is his Will so to do, he hath given assurance, in that he hath appointed a day wherein to judge the world in righteousness, by the man that he hath ordained.
yet brought to pass by Divine Power, viz. Elias pouring water on and about the Altar and bringing fire, they fell on their faces and cried, The Lord he is God, the Lord he is God.
yet brought to pass by Divine Power, viz. Elias pouring water on and about the Altar and bringing fire, they fell on their faces and cried, The Lord he is God, the Lord he is God.
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That this vast Universe should be created of nothing in a moment, that God should become man, that dead bodies should be raised again, that this mortal should put on immortality, are high mysteries, many regions above natural reason,
That this vast Universe should be created of nothing in a moment, that God should become man, that dead bodies should be raised again, that this Mortal should put on immortality, Are high Mysteres, many regions above natural reason,
What? Must we then believe things that are clear contrary to reason? I Answer, There are no points in all the mysteries of Divinity contrary to reason,
What? Must we then believe things that Are clear contrary to reason? I Answer, There Are no points in all the Mysteres of Divinity contrary to reason,
But if thou believest that God is, and that he is what he is, then why doest thou go about to measure the great things of God, by the pitiful scant measure of poor humane reason?
But if thou Believest that God is, and that he is what he is, then why dost thou go about to measure the great things of God, by the pitiful scant measure of poor humane reason?
There cometh the Disputer of this World, such as these Scholers of Athens that Paul was now discoursing with, that will have nothing believed but what may be grasped by humane reason,
There comes the Disputer of this World, such as these Scholars of Athens that Paul was now discoursing with, that will have nothing believed but what may be grasped by humane reason,
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When God gave the Scriptures he never intended they should stand at the curtesie of every curious carping Atheist, whether they should be of Authority and be believed or no:
When God gave the Scriptures he never intended they should stand At the courtesy of every curious carping Atheist, whither they should be of authority and be believed or no:
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if he will not believe what a Felix believed and trembled at, if he will not believe what Devils believe and tremble at, God will never come crouching to him to beg of him that he will believe it,
if he will not believe what a Felix believed and trembled At, if he will not believe what Devils believe and tremble At, God will never come crouching to him to beg of him that he will believe it,
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but if those Hereticks will not be convinced and imbrace that Doctrine and Truth, that Doctrine and Truth in time will confound, condemn and destroy them.
but if those Heretics will not be convinced and embrace that Doctrine and Truth, that Doctrine and Truth in time will confound, condemn and destroy them.
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Now how can it be said that Christ cut them off, and especially now in one moneth? When it is most apparent, that these three Sects and Heresies continued many years, many scores of years after our Saviour was ascended into Heaven.
Now how can it be said that christ Cut them off, and especially now in one Monn? When it is most apparent, that these three Sects and Heresies continued many Years, many scores of Years After our Saviour was ascended into Heaven.
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Let me mind you of that passage, Zech. XI. 8. where the Prophet speaking in the person of Christ hath these words, Three Shepherds also I cut off in one month:
Let me mind you of that passage, Zechariah XI. 8. where the Prophet speaking in the person of christ hath these words, Three Shepherd's also I Cut off in one Monn:
They will make but a puff at such a Doctrine, and tell you that Religion and such Doctrines preached, are but as bugbears of policy, to keep men in awe and order.
They will make but a puff At such a Doctrine, and tell you that Religion and such Doctrines preached, Are but as bugbears of policy, to keep men in awe and order.
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There are too many of Atheistical principles now adays, that say what you can for the assuring that there is an Eternal Judgment, yet you never assure them.
There Are too many of Atheistical principles now adais, that say what you can for the assuring that there is an Eternal Judgement, yet you never assure them.
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And yet there are too many in our times, O! that I might not say in our Nation, that were Baptiz'd into the Christian Faith, that live in a Christian Church,
And yet there Are too many in our times, OH! that I might not say in our nation, that were Baptized into the Christian Faith, that live in a Christian Church,
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and I could produce a Pharisee in their own writings, saying, That if a man believed the Resurrection, &c. yet believed not that it was taught and grounded in the Law of Moses, he should not be Orthodox.
and I could produce a Pharisee in their own writings, saying, That if a man believed the Resurrection, etc. yet believed not that it was taught and grounded in the Law of Moses, he should not be Orthodox.
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If they read them, though not there, If they believed them, how could they be ignorant of the resurrection, Judgment to come and World to come, of which there is so plain declaration in the rest of the Old Testament, though not in Moses? The answer is easie:
If they read them, though not there, If they believed them, how could they be ignorant of the resurrection, Judgement to come and World to come, of which there is so plain declaration in the rest of the Old Testament, though not in Moses? The answer is easy:
The Law and Prophets they read there every Sabbath, Act. XIII. 15. but admitted not the reading of Job, Psalms, Solmons books, Daniel, Lamentations, Chronicles, Ezra, &c. not so much out of the undervaluation of those books,
The Law and prophets they read there every Sabbath, Act. XIII. 15. but admitted not the reading of Job, Psalms, Solmons books, daniel, Lamentations, Chronicles, Ezra, etc. not so much out of the undervaluation of those books,
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In such a qualified sense, as to say the rest of the Jews refused the third part of the Bible, which they call NONLATINALPHABET Christians render the word Hegiographa: that is they refused to have it read in the Synagogue.
In such a qualified sense, as to say the rest of the jews refused the third part of the bible, which they call Christians render the word Hegiographa: that is they refused to have it read in the Synagogue.
Only I shall call out as the Prophet Esay doth in the place cited, who assoon as he had said, Thy heart shall meditate terrors, presently subjoyns, where is the Scribe, &c. So while our heart is meditating of terrors, of the thing we are speaking, this day, which God hath appointed wherein he will Judge the World, &c. Where is the Sadducee, where the Atheist, where the Disputer of this World? What say they to this thing?
Only I shall call out as the Prophet Isaiah does in the place cited, who As soon as he had said, Thy heart shall meditate terrors, presently subjoins, where is the Scribe, etc. So while our heart is meditating of terrors, of the thing we Are speaking, this day, which God hath appointed wherein he will Judge the World, etc. Where is the Sadducee, where the Atheist, where the Disputer of this World? What say they to this thing?
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The Apostle at this portion of Scripture doth plainly shew three things. First, He lays down a doctrine. Secondly, He proves it. And thirdly, He makes application.
The Apostle At this portion of Scripture does plainly show three things. First, He lays down a Doctrine. Secondly, He Proves it. And Thirdly, He makes application.
then certainly the Judgment that was to deem to Heaven or Hell was appointed before. But our Saviour in the sentence that he shall pronounce at that Judgment, Matth. XXV. Come ye blessed of my Father, receive the Kingdom prepared for you, &c. shews that the appointing of the day of Judgment was of old time, long and long ago before Christs Resurrection:
then Certainly the Judgement that was to deem to Heaven or Hell was appointed before. But our Saviour in the sentence that he shall pronounce At that Judgement, Matthew XXV. Come you blessed of my Father, receive the Kingdom prepared for you, etc. shows that the appointing of the day of Judgement was of old time, long and long ago before Christ Resurrection:
Because he hath appointed a day, &c. Why? Was not this day appointed before that time that Christ was risen? The Jews will tell you that Heaven and Hell were created before the World:
Because he hath appointed a day, etc. Why? Was not this day appointed before that time that christ was risen? The jews will tell you that Heaven and Hell were created before the World:
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A SERMON PREACHED AT HERTFORD Assise, March 27. 1669. ACT. XVII. 31. Because he hath appointed a day in the which he will judge the world in righteousness, by the man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
A SERMON PREACHED AT HERTFORD Assize, March 27. 1669. ACT. XVII. 31. Because he hath appointed a day in the which he will judge the world in righteousness, by the man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
From the occasion of the Samaritan Womans fetching water he raiseth his discourse and her thoughts, to consider of the water of his Grace, Joh. IV. And upon the occasion of the peoples following him for loaves, he would raise their minds to think of the meat that perished not,
From the occasion of the Samaritan Woman's fetching water he Raiseth his discourse and her thoughts, to Consider of the water of his Grace, John IV. And upon the occasion of the peoples following him for loaves, he would raise their minds to think of the meat that perished not,
The Judgment to come that he speaks of in this verse, he characters or pictures in divers colours or circumstances. I. The object of it. He shall judge the World.
The Judgement to come that he speaks of in this verse, he characters or pictures in diverse colours or Circumstances. I. The Object of it. He shall judge the World.
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And in all his parables which were so exceeding frequent with him, wherein he was still teaching some Spiritual and Heavenly things, by some Earthly resemblance, whatsoever the particular intent of every several parable was,
And in all his parables which were so exceeding frequent with him, wherein he was still teaching Some Spiritual and Heavenly things, by Some Earthly resemblance, whatsoever the particular intent of every several parable was,
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yet this intimation went in general with them all, That there was to be an improvement of the observation of Earthly things and occurrences to Heavenly thoughts and meditations:
yet this intimation went in general with them all, That there was to be an improvement of the observation of Earthly things and occurrences to Heavenly thoughts and meditations:
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And when we see our Assises, Judges, Trials, Sentencings, methinks a sursum corda may do very well in thoughts taken of the great and dreadful Judgment.
And when we see our Assizes, Judges, Trials, Sentencings, methinks a Sursum Corda may do very well in thoughts taken of the great and dreadful Judgement.
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The sight of a Judge in his authority and honour, and the sight of the day and of the passages of an Assise, may very properly and should indeed stir up the heart to meditate the terrors of that great day which the Lord hath appointed, wherein he will judge the World in righteousness, by the man which he hath ordained, of which, &c. Such a reflection caused me to choose these words to discourse upon at this time:
The sighed of a Judge in his Authority and honour, and the sighed of the day and of the passages of an Assize, may very properly and should indeed stir up the heart to meditate the terrors of that great day which the Lord hath appointed, wherein he will judge the World in righteousness, by the man which he hath ordained, of which, etc. Such a reflection caused me to choose these words to discourse upon At this time:
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IV. The agent to be imploied in it, The man whom he hath ordained. V. And lastly, the certainty of it, He hath given assurance thereof, &c. There is some controversie about the translating of that clause, He hath given assurance. In the Greek it is, NONLATINALPHABET which will admit a double construction.
IV. The agent to be employed in it, The man whom he hath ordained. V. And lastly, the certainty of it, He hath given assurance thereof, etc. There is Some controversy about the translating of that clause, He hath given assurance. In the Greek it is, which will admit a double construction.
The Vulgar Latine renders it, Fidem praebens omnibus. Which I should have supposed might freely have been rendred in the sense our English gives, Giving assurance to all; but that I find some expositions constrain him another way, viz. Affording faith to all, and the Syrian inclines the same way,
The vulgar Latin renders it, Fidem praebens omnibus. Which I should have supposed might freely have been rendered in the sense our English gives, Giving assurance to all; but that I find Some expositions constrain him Another Way, viz. Affording faith to all, and the Syrian inclines the same Way,
As if the meaning were, that God by the Resurrection of Christ did restore the World to faith and believing, from that ignorance and infidelity, which it lay under before;
As if the meaning were, that God by the Resurrection of christ did restore the World to faith and believing, from that ignorance and infidelity, which it lay under before;
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and for proof and confirmation of both, especially of the latter, he saith as our English well renders, he hath given assurance; and as the French, he hath given certainty in that he hath raised:
and for proof and confirmation of both, especially of the latter, he Says as our English well renders, he hath given assurance; and as the French, he hath given certainty in that he hath raised:
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for which that City was once renowned through the whole World, I. Rom. 8? And that direful Apostasie in the Christian Church of the Jews, was never so matched and paralleld in the World as by the Apostasie in the Church of Rome. III.
for which that city was once renowned through the Whole World, I Rom. 8? And that direful Apostasy in the Christian Church of the jews, was never so matched and paralleled in the World as by the Apostasy in the Church of Room. III.
And who also hath not observed a horrid Apostasie in the Church of Rome, (They themselves only excepted, who will not see) from that Faith and Religion,
And who also hath not observed a horrid Apostasy in the Church of Rome, (They themselves only excepted, who will not see) from that Faith and Religion,
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II. Have you not observed a horrid Apostasie in the Apostles time in the Church of the Jews, of those who had imbraced the Gospel? Evidences are abundant in the New Testament, I shall name but two, 2 Tim. I. 15. All Asia is fallen away,
II Have you not observed a horrid Apostasy in the Apostles time in the Church of the jews, of those who had embraced the Gospel? Evidences Are abundant in the New Testament, I shall name but two, 2 Tim. I. 15. All Asia is fallen away,
I Is not the Jew Antichrist, viz. Thes. II? Examine the place seriously, and compare it with 1 Joh. II. 18. and with II. Joh. 7. and other places in the Epistles, and you may see it plain.
I Is not the Jew Antichrist, viz. Thebes II? Examine the place seriously, and compare it with 1 John II 18. and with II John 7. and other places in the Epistles, and you may see it plain.
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and all the men in the World are Hereticks and Apostates and Castaways, if they be not Romanists. Whereas if both the Nations would but impartially look upon themselves, they would see that there are such brands upon them two,
and all the men in the World Are Heretics and Apostates and Castaways, if they be not Romanists. Whereas if both the nations would but impartially look upon themselves, they would see that there Are such brands upon them two,
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And is not the style of the Romanist to the very same tune? How holy the Church of Rome, how glorious the Religion of the Church of Rome, what superiority and preeminence hath the Church above all Churches;
And is not the style of the Romanist to the very same tune? How holy the Church of Rome, how glorious the Religion of the Church of Rome, what superiority and preeminence hath the Church above all Churches;
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How choise a people is Israel, how dearly God is in love with Israel, what a happy thing it is to be the seed of Abraham, how blessed the Nation of the Jews above all Nations,
How choice a people is Israel, how dearly God is in love with Israel, what a happy thing it is to be the seed of Abraham, how blessed the nation of the jews above all nations,
Which in plain English is this, The Devil gave his power, and seat, and great authority to Rome. For that by the Dragon is meant the Devil, there is none but grant,
Which in plain English is this, The devil gave his power, and seat, and great Authority to Room. For that by the Dragon is meant the devil, there is none but grant,
and the glory of them, do you not presently conceive that he offered to make him Caesar, or Lord of that vast Empire, if he would fall down and worship him? And how pat do these words of his, for that is delivered to me,
and the glory of them, do you not presently conceive that he offered to make him Caesar, or Lord of that vast Empire, if he would fallen down and worship him? And how pat do these words of his, for that is Delivered to me,
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It is not said the Dragon gave his power to the Babylonian Empire, nor to the Persian nor Grecian nor Syrogrecian: nor indeed could it be so truly and pertinently said so concerning them,
It is not said the Dragon gave his power to the Babylonian Empire, nor to the Persian nor Grecian nor Syracusan: nor indeed could it be so truly and pertinently said so Concerning them,
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as concerning Rome. For the Dragon had a business for Rome to do, which the other neither did nor could do for him, which was to put the Lord of life to death.
as Concerning Room. For the Dragon had a business for Room to do, which the other neither did nor could do for him, which was to put the Lord of life to death.
The old Serpent knew from of old, that he was to bruise the heel of the seed of the woman, that he was to compass the death of Messias, and it was reserved to Rome and her power and tyranny to be the instrument of such an action,
The old Serpent knew from of old, that he was to bruise the heel of the seed of the woman, that he was to compass the death of Messias, and it was reserved to Room and her power and tyranny to be the Instrument of such an actium,
and the Dragon gave his power, seat, and authority to that City for that purpose, that it might do his business in murthering Christ, and his members after him.
and the Dragon gave his power, seat, and Authority to that city for that purpose, that it might do his business in murdering christ, and his members After him.
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In Revel. XI. 8. where mention is made of slaying the two witnesses, it is said, their dead carcasses shall lie in the streets of that great City, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
In Revel. XI. 8. where mention is made of slaying the two Witnesses, it is said, their dead carcases shall lie in the streets of that great city, which spiritually is called Sodom and Egypt, where also our Lord was Crucified.
ult. is defined, The great City, which ruleth over the Kings of the Earth, calls them back again to look at Rome, as our Lords crucifier, by whom, that work must be done,
ult. is defined, The great city, which Ruleth over the Kings of the Earth, calls them back again to look At Room, as our lords crucifier, by whom, that work must be done,
I remember the story of one of the Grand Seigniors, that when he had received a foul and base foil before a poor and contemptible Town, Scodra, if I mistake not the name,
I Remember the story of one of the Grand Signors, that when he had received a foul and base foil before a poor and contemptible Town, Scodra, if I mistake not the name,
for very rancour and vexation, and that he might be whetting on himself continually to revenge, he commanded him that waited nearest on him, to be minding him continually with these words, Remember Scodra. May I be so bold as to hint such a memorandum to you against Rome. As oft as you read,
for very rancour and vexation, and that he might be whetting on himself continually to revenge, he commanded him that waited nearest on him, to be minding him continually with these words, remember Scodra. May I be so bold as to hint such a memorandum to you against Room. As oft as you read,
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or rehearse, or hear rehearsed that article in our Creed, He suffered under Pontius Pilate, Remember Rome, and that under that it was our Saviour suffered:
or rehearse, or hear rehearsed that article in our Creed, He suffered under Pontius Pilate, remember Room, and that under that it was our Saviour suffered:
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and if it were not intended for such a memorandum, had it not been enough to have said He suffered, without any mention of Pontius Pilate at all? Let us reason with the Romanist a little after the manner of his own Logick. He argues thus, Peter was at Rome and sat Bishop there,
and if it were not intended for such a memorandum, had it not been enough to have said He suffered, without any mention of Pontius Pilate At all? Let us reason with the Romanist a little After the manner of his own Logic. He argues thus, Peter was At Room and sat Bishop there,
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How busie and active the Jews were in this bloody business needs no illustration of mine, the Sacred pens of the Evangelists have done that abundantly.
How busy and active the jews were in this bloody business needs no illustration of mine, the Sacred pens of the Evangelists have done that abundantly.
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Only I might speak to this circumstance, and not impertinent question, whether the Jews did not indeed think him to be the Messias, and yet murthered him?
Only I might speak to this circumstance, and not impertinent question, whither the jews did not indeed think him to be the Messias, and yet murdered him?
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Methinks that passage in the Parable of the husbandmen in the Vineyard speaks very fairly for the Affirmative, Matth. XXI. 38. When the husband men saw the Son, they said, this is the heir, come, let us kill him,
Methinks that passage in the Parable of the husbandmen in the Vineyard speaks very fairly for the Affirmative, Matthew XXI. 38. When the husband men saw the Son, they said, this is the heir, come, let us kill him,
they see him appear in a low condition, and contemptible poverty. II. From Messias they expected an advancing and heightening the rites of Moses: they saw that he began to take them down. III. By the Messias they expected to be redeemed and delivered from their subjection to the Roman yoke.
they see him appear in a low condition, and contemptible poverty. II From Messias they expected an advancing and heightening the Rites of Moses: they saw that he began to take them down. III. By the Messias they expected to be redeemed and Delivered from their subjection to the Roman yoke.
He taught them to give Caesar his due, and to submit to the government God had set over them. IV. By the Messias they expected, that the Gentiles should be subdued, trod under their feet and destroyed.
He taught them to give Caesar his endue, and to submit to the government God had Set over them. IV. By the Messias they expected, that the Gentiles should be subdued, trod under their feet and destroyed.
And therefore be he Messias or no, they will rather kill the heir, than they themselves lose the inheritance, which they thought they should have done, if he should have liyed.
And Therefore be he Messias or no, they will rather kill the heir, than they themselves loose the inheritance, which they Thought they should have done, if he should have liyed.
Yokefellows indeed are the Jew and Romanist above all the people of the World, in a deluded fancying their own bravery and privilege above all the World besides.
Yokefellows indeed Are the Jew and Romanist above all the people of the World, in a deluded fancying their own bravery and privilege above all the World beside.
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He that comes to read the Jewish Writings, especially those that are of the nature of Sermons, will find this to be the main stuffing of them, almost in every leaf and page,
He that comes to read the Jewish Writings, especially those that Are of the nature of Sermons, will find this to be the main stuffing of them, almost in every leaf and page,
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How great a tye upon all, not Judges and Magistrates only, but Juries, Witnesses, all in their places to promote it. IV. How great a misery, and undoing of a Nation to have the current of it stopped.
How great a tie upon all, not Judges and Magistrates only, but Juries, Witnesses, all in their places to promote it. IV. How great a misery, and undoing of a nation to have the current of it stopped.
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And the Lord thus directs men to the duties of the second Table, as the touchstone of Piety, whereby to try whether we love God, by our love to our neighbour;
And the Lord thus directs men to the duties of the second Table, as the touchstone of Piety, whereby to try whither we love God, by our love to our neighbour;
What then is the younger sister fairer than the Elder, the second Table more lovely than the fi•••, that Jacob m••t serve his •pprenticeship for Rachel the younger, rather than for I••ah the elde•?
What then is the younger sister Fairer than the Elder, the second Table more lovely than the fi•••, that Jacob m••t serve his •pprenticeship for Rachel the younger, rather than for I••ah the elde•?
And you may observe the Apostle S. James using the same style, Jam 11. 8. If ye fulfil the Royal Law according to the Scripture, Thou shalt love thy neighbour as thy self, ye do well.
And you may observe the Apostle S. James using the same style, Jam 11. 8. If you fulfil the Royal Law according to the Scripture, Thou shalt love thy neighbour as thy self, you do well.
You have the like reference to the second Table, Rom. XIII. 8. Ow nothing to any man but to love one another, for he that loveth another hath fulfilled the Law.
You have the like Referente to the second Table, Rom. XIII. 8. Owe nothing to any man but to love one Another, for he that loves Another hath fulfilled the Law.
In Matth. XIX. 16. when a man comes and asks, what he should do to have eternal life? Christ bids him, keep the Commandments: When he demands, which? He refers him only to the second Table, Thou shalt do no murder. Thou shalt not commit adultery. Thou shalt not steal.
In Matthew XIX. 16. when a man comes and asks, what he should do to have Eternal life? christ bids him, keep the commandments: When he demands, which? He refers him only to the second Table, Thou shalt do no murder. Thou shalt not commit adultery. Thou shalt not steal.
It is something strange, and not to be passed by without observation, that in the New Testament in several places, the second Table is cited and taken for the whole Law without mention of the first Table at all.
It is something strange, and not to be passed by without observation, that in the New Testament in several places, the second Table is cited and taken for the Whole Law without mention of the First Table At all.
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by the use of the name: a righteous man for one after Gods own heart. I might speak how much piety is comprehended in doing Justice, and how much charity,
by the use of the name: a righteous man for one After God's own heart. I might speak how much piety is comprehended in doing justice, and how much charity,
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And indeed how much and how great things are included in those two, keeping or observing Judgment in causes Controversal, and doing just in causes Criminal? The Greek Poet will tell you, NONLATINALPHABET.
And indeed how much and how great things Are included in those two, keeping or observing Judgement in Causes Controversal, and doing just in Causes Criminal? The Greek Poet will tell you,.
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The Grandees of that Nation, though so careless as to practise this, will tell you, that all the six hundred and thirteen precepts contained in the Law of Moses, are couched and included within those two in Esay, LVI. 1. Keep judgment, and do justice.
The Grandees of that nation, though so careless as to practise this, will tell you, that all the six hundred and thirteen Precepts contained in the Law of Moses, Are couched and included within those two in Isaiah, LVI. 1. Keep judgement, and do Justice.
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So tis a silent Lecture against neglecting of the execution of Justice and Judgment, and against partiality in executing of Judgment and Justice, only to look upon her, and her undone condition.
So this a silent Lecture against neglecting of the execution of justice and Judgement, and against partiality in executing of Judgement and justice, only to look upon her, and her undone condition.
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And it is observable, that which we are upon, that wickedness and villanies were grown so abounding and so predominant, that they were past the Magistrates correcting,
And it is observable, that which we Are upon, that wickedness and villainies were grown so abounding and so predominant, that they were passed the Magistrates correcting,
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And it is observable that John Baptist calls them a generation of Vipers, which in plain English is, The seed of the Serpent, at his first preaching among them.
And it is observable that John Baptist calls them a generation of Vipers, which in plain English is, The seed of the Serpent, At his First preaching among them.
But if I should say, God rejected the bulk and mass of that Nation long before the death of Christ for those cursed Traditions, I believe, I should not speak it without good proof and warrant.
But if I should say, God rejected the bulk and mass of that nation long before the death of christ for those cursed Traditions, I believe, I should not speak it without good proof and warrant.
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So directly contrary to the tenor of the Gospel, and to the quality and appearance of Christ were those cursed Traditions, that if they sought not withal might and main, to destroy them and root them out, the beast did not work according to the nature of the beast, but clean contrary to it.
So directly contrary to the tenor of the Gospel, and to the quality and appearance of christ were those cursed Traditions, that if they sought not withal might and main, to destroy them and root them out, the beast did not work according to the nature of the beast, but clean contrary to it.
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And the very principles of their Traditions were such, that they had not been right Scholars in that School, they had not been faithful to their principles,
And the very principles of their Traditions were such, that they had not been right Scholars in that School, they had not been faithful to their principles,
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For indeed their Traditions, one may justly say, were more destructive than their Idolatry. Their Traditions wrought them and brought them to murder the Lord of life and glory, which their Idolatry would hardly ever have brought them to.
For indeed their Traditions, one may justly say, were more destructive than their Idolatry. Their Traditions wrought them and brought them to murder the Lord of life and glory, which their Idolatry would hardly ever have brought them to.
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It is observable concerning that unhappy Nation ▪ that before their Captivity into Babylon, they were all for Idolatry, but after their return out of Captivity they abhorred Idolatry, but were all for Traditions, they changed naught for naught, or rather naught for worse.
It is observable Concerning that unhappy nation ▪ that before their Captivity into Babylon, they were all for Idolatry, but After their return out of Captivity they abhorred Idolatry, but were all for Traditions, they changed nought for nought, or rather nought for Worse.
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and that deserve nothing but laughter, and how slight and little looking after these great things that concern true Piety, Justice, Charity and a holy Life.
and that deserve nothing but laughter, and how slight and little looking After these great things that concern true Piety, justice, Charity and a holy Life.
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And to spare more, He that reads their Pandects and Canons and their determinations, and debates there, may justly stand amazed to see how serious and grave they be in a thousand things, that are but trash and chaf,
And to spare more, He that reads their Pandects and Canonas and their determinations, and debates there, may justly stand amazed to see how serious and grave they be in a thousand things, that Are but trash and chaf,
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but when a woman is taken in adultery in the very act, the Sanhedrin brings her to our Saviour to lay a trap for him by trying what he would determine in that case:
but when a woman is taken in adultery in the very act, the Sanhedrin brings her to our Saviour to lay a trap for him by trying what he would determine in that case:
They were extreme punctual in requiring the washing of hands before meat, but as our Saviour tells them, their tradition gave leave to starve their parents with saying, Corban, or let whatsoever I should relieve thee by, be dedicated for sacred, and they made no matter of letting father or mother perish for want of sustenance.
They were extreme punctual in requiring the washing of hands before meat, but as our Saviour tells them, their tradition gave leave to starve their Parents with saying, Corban, or let whatsoever I should relieve thee by, be dedicated for sacred, and they made no matter of letting father or mother perish for want of sustenance.
so I of Judea, she is here dying, and do you not hear her speak? nay as he of old, Loquere ut te videam. Do you not see her speak? The very looking on her may read a Lecture.
so I of Judea, she is Here dying, and do you not hear her speak? nay as he of old, Speak ut te videam. Do you not see her speak? The very looking on her may read a Lecture.
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Like Israel at the battel of Gibeah, Judg. XIX. zealous to avenge the quarrel and injury of a whorish woman, the Levites Concubine, but never mind the avenging of the quarrel and injury done to God by the setting up Michals and the Danites Idol.
Like Israel At the battle of Gibeah, Judges XIX. zealous to avenge the quarrel and injury of a whorish woman, the Levites Concubine, but never mind the avenging of the quarrel and injury done to God by the setting up Michals and the Danites Idol.
A second hinderer and destroyer of the execution of justice among them I may emblem by that foolish Roman Emperor, that while he should have been busied in consulting and taking care about the great affairs of state, he made it a very great business and employment he followed, to catch flies.
A second hinderer and destroyer of the execution of Justice among them I may emblem by that foolish Roman Emperor, that while he should have been busied in consulting and taking care about the great affairs of state, he made it a very great business and employment he followed, to catch flies.
when contrary to their Nation-principle of Jew-prizing, they fell Jew to destroy Jew, the seed of Abraham to murther the seed of Abraham, in the horridest assassinations and destractiveness, that any story recordeth.
when contrary to their Nation-principle of Jew-prizing, they fell Jew to destroy Jew, the seed of Abraham to murder the seed of Abraham, in the horridest assassinations and destractiveness, that any story recordeth.
Their deadly spleen and malice against our Saviour, when contrary to this their National principle, they did not only pursue him eagerly to put him to death,
Their deadly spleen and malice against our Saviour, when contrary to this their National principle, they did not only pursue him eagerly to put him to death,
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and presently you will have a very plentiful crop of all manner of mischief, like that Hemlock crop in Hos. X. 4. Judgment springeth up as Hemlock in the furrows of the field.
and presently you will have a very plentiful crop of all manner of mischief, like that Hemlock crop in Hos. X. 4. Judgement springs up as Hemlock in the furrows of the field.
Though never so horrid a villain, yet O do not put him to death, for he is a Jew. Nay, they stick not to tell, that Elias himself hath appeared to hinder the execution of malefactors with this very argument.
Though never so horrid a villain, yet Oh do not put him to death, for he is a Jew. Nay, they stick not to tell, that Elias himself hath appeared to hinder the execution of malefactors with this very argument.
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I could produce you instances in their own Authors, where this very argument is used to check and hinder execution of justice upon a malefactor Jew. O do it not,
I could produce you instances in their own Authors, where this very argument is used to check and hinder execution of Justice upon a Malefactor Jew. Oh do it not,
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and believ'd, and taught by Nicodemus, made the Pharisee at a nonplus, when our Saviour told him he could not see the Kingdom of Heaven or Messias except he were born again.
and believed, and taught by Nicodemus, made the Pharisee At a nonplus, when our Saviour told him he could not see the Kingdom of Heaven or Messias except he were born again.
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It was the Doctrine of their Schools and Pulpits, That every Israelite was to have a portion in the World to come, in the benefits and happiness of the days of Messias, for so the expression means there.
It was the Doctrine of their Schools and Pulpits, That every Israelite was to have a portion in the World to come, in the benefits and happiness of the days of Messias, for so the expression means there.
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John Baptist very well knew how high their pulse beat upon this delirium, which he bids, Think not to say within your selves, we have Abraham to our Father: for this they thought, was privilege enough and would serve for all things.
John Baptist very well knew how high their pulse beatrice upon this delirium, which he bids, Think not to say within your selves, we have Abraham to our Father: for this they Thought, was privilege enough and would serve for all things.
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when his father understood that he had agreed to find them their diet, Ah son, saith he, what hast thou done? Though thou shouldest keep as noble and royal a Table for them as ever Solomon did, thou couldest never make good thine agreement for their diet;
when his father understood that he had agreed to find them their diet, Ah son, Says he, what hast thou done? Though thou Shouldst keep as noble and royal a Table for them as ever Solomon did, thou Couldst never make good thine agreement for their diet;
They had so foolish and fond a prizing and tenderness to a Jew forsooth, because he was a Jew, that that very fondness helpt to hug and crush the Nation to this confusion and ruine.
They had so foolish and found a prizing and tenderness to a Jew forsooth, Because he was a Jew, that that very fondness helped to hug and crush the nation to this confusion and ruin.
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so the same Prophet speaking of the very same time and generation, shews from whence the above wickedness of the generation grew, Esay LIX. 14. Judgment is turned away backward, and justice standeth afar off:
so the same Prophet speaking of the very same time and generation, shows from whence the above wickedness of the generation grew, Isaiah LIX. 14. Judgement is turned away backward, and Justice Stands afar off:
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As that generation was the wickedest that the Earth had carried in our Saviours character, A wicked and adulterous generation, a faithless and perverse generation, a Serpent and Viper generation, a generation wicked above expression,
As that generation was the wickedest that the Earth had carried in our Saviors character, A wicked and adulterous generation, a faithless and perverse generation, a Serpent and Viper generation, a generation wicked above expression,
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and the Magistrates want of executing Judgment made them lose the power of executing Judgment. And they could not punish malefactors when they should, because they would not do it, when they might.
and the Magistrates want of executing Judgement made them loose the power of executing Judgement. And they could not Punish malefactors when they should, Because they would not do it, when they might.
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Not to speak of the secret disposal of God for the executing of his vengeance upon that sinful Nation in giving them up to themselves and to confusion,
Not to speak of the secret disposal of God for the executing of his vengeance upon that sinful nation in giving them up to themselves and to confusion,
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But that that we have the most reason to consider of, is how the Nation came to this pass of Vice and Villany, that Vice and Villany were not only incorrigible,
But that that we have the most reason to Consider of, is how the nation Come to this pass of Vice and Villainy, that Vice and Villainy were not only incorrigible,
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And they will tell you, That God at one time or other, did bring them to some kind of death in some sort sutable to that the Sanhedrin should have put them to.
And they will tell you, That God At one time or other, did bring them to Some kind of death in Some sort suitable to that the Sanhedrin should have put them to.
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And so you have a Commentary of their own Nation and Historians, upon their words here in the Text. I might yet add further from them. 1. That sometimes they returned to the Hall or room Gazith to sit upon Capital offendors,
And so you have a Commentary of their own nation and Historians, upon their words Here in the Text. I might yet add further from them. 1. That sometime they returned to the Hall or room Gazith to fit upon Capital offenders,
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And this account do their Writers and Records give, how it came to pass that they lost that power, that they could not, might not, put any malefactor to death.
And this account do their Writers and Records give, how it Come to pass that they lost that power, that they could not, might not, put any Malefactor to death.
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And so their own Records tell us, That adulteries were grown so common and open, that the Sanhedrin determined, there should be no more trial of the suspected or adulterous wise by the bitter waters, which God had prescribed, Numb. V. That murders were so common and ordinary, that the Sanhedrin determined, there should be no more the beheading of a Heifer, which God had prescribed for the expiation of an uncertain murder, Deut. XXI. And Murtherers so numerous and potent and impudent, that the Magistrate could not, durst not judge them for fear of being themselves murdered.
And so their own Records tell us, That adulteries were grown so Common and open, that the Sanhedrin determined, there should be no more trial of the suspected or adulterous wise by the bitter waters, which God had prescribed, Numb. V. That murders were so Common and ordinary, that the Sanhedrin determined, there should be no more the beheading of a Heifer, which God had prescribed for the expiation of an uncertain murder, Deuteronomy XXI. And Murderers so numerous and potent and impudent, that the Magistrate could not, durst not judge them for Fear of being themselves murdered.
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Their Country did so swarm with all manner of wickedness and villanies, that they were grown beyond the correction of the Magistracy, that they out dared the Magistracy.
Their Country did so swarm with all manner of wickedness and villainies, that they were grown beyond the correction of the Magistracy, that they out dared the Magistracy.
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The case was now with them much like to that gloss of some of the Hebrew writers upon the first words of the book of Ruth. The words properly are thus, It came to pass in the days when the Judges judged.
The case was now with them much like to that gloss of Some of the Hebrew writers upon the First words of the book of Ruth. The words properly Are thus, It Come to pass in the days when the Judges judged.
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A SERMON PREACHED AT HERTFORD Assise, August 6. 1669. S. JOHN XVIII. 31. Then Pilate said unto them, Take ye him and Iudge him according to your Law ▪ The Iews therefore said unto him, it is not lawful for us to put any man to death.
A SERMON PREACHED AT HERTFORD Assize, August 6. 1669. S. JOHN XVIII. 31. Then Pilate said unto them, Take you him and Judge him according to your Law ▪ The Iews Therefore said unto him, it is not lawful for us to put any man to death.
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But who is he, and where is he that durst presume in his heart to do such a thing? As Ahasuerus once in a far lesser matter? And the answer may be given in the words of Esther, that immediately follow [ the name only changed ] The adversary and the enemy is this wicked Pilate:
But who is he, and where is he that durst presume in his heart to do such a thing? As Ahasuerus once in a Far lesser matter? And the answer may be given in the words of Esther, that immediately follow [ the name only changed ] The adversary and the enemy is this wicked Pilate:
and upon the full view the Roman and the Jew conspiring together and becoming guilty of this horridest fact that ever was committed under the Sun, the murthering of the Lord of life and glory.
and upon the full view the Roman and the Jew conspiring together and becoming guilty of this horridest fact that ever was committed under the Sun, the murdering of the Lord of life and glory.
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how then did they afterwards arraign and condemn and execute S. Stephen, and would have done no less without all doubt to S. Paul, if they might have had their own way? And their own stories tell us of their judging and condemning to the fire,
how then did they afterwards arraign and condemn and execute S. Stephen, and would have done no less without all doubt to S. Paul, if they might have had their own Way? And their own stories tell us of their judging and condemning to the fire,
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and if they used their own Jerusalem language, I doubt not but their words were NONLATINALPHABET which is an expression very obvious and frequent in the writers in that Language,
and if they used their own Jerusalem language, I doubt not but their words were which is an expression very obvious and frequent in the writers in that Language,
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The Romans have always permitted you to live by your own Laws, and why then should you rebel against them? And he also records a speech that himself made to them to the same purpose, to perswade them to yield, in which he useth the very same argument.
The Roman have always permitted you to live by your own Laws, and why then should you rebel against them? And he also records a speech that himself made to them to the same purpose, to persuade them to yield, in which he uses the very same argument.
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and he records a speech that Titus their Conqueror made to them, while he besieged their City, to perswade them to yield, in which he useth this argumentation.
and he records a speech that Titus their Conqueror made to them, while he besieged their city, to persuade them to yield, in which he uses this argumentation.
Pilate said, Take him, &c. for he very well knew they might do so ▪ for any restraints the Romans, who were their Lords, had put upon them in that case.
Pilate said, Take him, etc. for he very well knew they might do so ▪ for any restraints the Roman, who were their lords, had put upon them in that case.
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and shall afflict Assar, and shall afflict Eber, and he [ Chittim ] shall perish for ever. Where Chittim is Rome or Italy by the consent both of Jews and Christians, both of Protestants, and even Romanists themselves.
and shall afflict Assar, and shall afflict Eber, and he [ Chittim ] shall perish for ever. Where Chittim is Rome or Italy by the consent both of jews and Christians, both of Protestants, and even Romanists themselves.
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IV. And to spare more, Is not the Jew doomed to a perpetual curse in that passage, Esay LXV. 15. Ye shall leave your name for a curse unto my chosen? And in other passages of like nature, that might be produced, not a few:
IV. And to spare more, Is not the Jew doomed to a perpetual curse in that passage, Isaiah LXV. 15. You shall leave your name for a curse unto my chosen? And in other passages of like nature, that might be produced, not a few:
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He that shall seriously compare their Doctrines together, about Opus operatum, Sin venial, the merit of Works, Purgatory, Freewil, the point of Justification, and multitudes of other points in Religion and Divine Worship, will see the Romanist has gone to School to the Jew, and indeed the Scholar is not a whit behind the Master.
He that shall seriously compare their Doctrines together, about Opus operatum, since venial, the merit of Works, Purgatory, Freewill, the point of Justification, and Multitudes of other points in Religion and Divine Worship, will see the Romanist has gone to School to the Jew, and indeed the Scholar is not a whit behind the Master.
So behold, the Judge is near, even at the door. But the Judge of whom? And at the door of whom? These shall be the two things, that my discourse shall enquire after.
So behold, the Judge is near, even At the door. But the Judge of whom? And At the door of whom? These shall be the two things, that my discourse shall inquire After.
For none that hears of this Judge, but he knows who is meant, and none can but know what is meant by his standing at the door, viz. as near at hand, and ready to enter.
For none that hears of this Judge, but he knows who is meant, and none can but know what is meant by his standing At the door, viz. as near At hand, and ready to enter.
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as well as for theirs, to whom he wrote? Is it not a truth spoken to us as well as it was spoken to them, Behold the Judge standeth before the door? Dispute it not,
as well as for theirs, to whom he wrote? Is it not a truth spoken to us as well as it was spoken to them, Behold the Judge Stands before the door? Dispute it not,
Therefore the Apostles, to bear up the hearts of the poor persecuted and afflicted Saints of God, mind them concerning Christs coming in vengeance against that City and people, to make an end of the persecution by making an end of the persecutors.
Therefore the Apostles, to bear up the hearts of the poor persecuted and afflicted Saints of God, mind them Concerning Christ coming in vengeance against that city and people, to make an end of the persecution by making an end of the persecutors.
A sad hour of temptation, Rev. III. 10. Judgment began at the house of God. 1 Pet. IV. 17. A fiery tryal, at the thirteenth verse of the same Chapter.
A sad hour of temptation, Rev. III. 10. Judgement began At the house of God. 1 Pet. IV. 17. A fiery trial, At the thirteenth verse of the same Chapter.
1 Joh. II. 18. Under those sad times did the poor professors of the Gospel live, till God gave them some recovery and refreshment by the ruine of the City and Nation.
1 John II 18. Under those sad times did the poor professors of the Gospel live, till God gave them Some recovery and refreshment by the ruin of the city and nation.
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For as Christs pouring down his vengeance in the destruction of that City, and people, is called his coming in his glory, and his coming in judgment; and as the destruction of that City and Nation is charactered in Scripture,
For as Christ pouring down his vengeance in the destruction of that city, and people, is called his coming in his glory, and his coming in judgement; and as the destruction of that city and nation is charactered in Scripture,
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For there are several expressions of the like nature in Scripture, which seem to intend more especially the nearness of the destruction of Jerusalem, and the Jewish Nation.
For there Are several expressions of the like nature in Scripture, which seem to intend more especially the nearness of the destruction of Jerusalem, and the Jewish nation.
And the Text in some particulars directs us how to do it, viz. that as we see the Judge already come and ready to enter upon the work of the Assise, so to remember the great Assise is coming, the great Judge is coming.
And the Text in Some particulars directs us how to do it, viz. that as we see the Judge already come and ready to enter upon the work of the Assize, so to Remember the great Assize is coming, the great Judge is coming.
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and never remember that, We must all stand before the tribunal seat of Christ: nor remember with himself, For all these things God will bring thee to judgment?
and never Remember that, We must all stand before the tribunal seat of christ: nor Remember with himself, For all these things God will bring thee to judgement?
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And shall such an occasion as this you are now entring on, pass without some such beneficial, spiritual improvement? For what kind of heart does he carry, that can see the day of an Assise, and never think of the great day of judgment? that can see a Judge, a tribunal, arraignings, sentencings,
And shall such an occasion as this you Are now entering on, pass without Some such beneficial, spiritual improvement? For what kind of heart does he carry, that can see the day of an Assize, and never think of the great day of judgement? that can see a Judge, a tribunal, arraignings, sentencings,
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For can so great and remarkable an occasion pass us without some spiritual reflection, and heavenly meditation? Occasional meditation is a second sacred concoction,
For can so great and remarkable an occasion pass us without Some spiritual reflection, and heavenly meditation? Occasional meditation is a second sacred concoction,
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he owns him infinitely just, as well as he owns him infinitely good, and as he looks upon him as his God, so he looks upon him as his Judge, Job IX. 15. Whom though I were right,
he owns him infinitely just, as well as he owns him infinitely good, and as he looks upon him as his God, so he looks upon him as his Judge, Job IX. 15. Whom though I were right,
than to mind you of the noble copy you have before you, viz. the great Judge: Or if I should set my self to exhort to the execution of it, I could use no more enforcing and perswasive arguments or exhortations,
than to mind you of the noble copy you have before you, viz. the great Judge: Or if I should Set my self to exhort to the execution of it, I could use no more enforcing and persuasive Arguments or exhortations,
Therefore being to speak to such a Court, if I should be so bold a• to take on me to direct the way to the impartial administration of justice, I could find no more proper way of direction in that case,
Therefore being to speak to such a Court, if I should be so bold a• to take on me to Direct the Way to the impartial administration of Justice, I could find no more proper Way of direction in that case,
and they thought they were bound, while they sat there, to execute impartial justice, because of the nearness of NONLATINALPHABET the Divine presence, which they accounted was always upon the Altar.
and they Thought they were bound, while they sat there, to execute impartial Justice, Because of the nearness of the Divine presence, which they accounted was always upon the Altar.
THE great Court of Judicature at Jerusalem sat near the Altar of burnt offerings, half the room where they sat, being in that holy Court where the Altar stood.
THE great Court of Judicature At Jerusalem sat near the Altar of burned offerings, half the room where they sat, being in that holy Court where the Altar stood.
That the Judge standeth at the door, beholding all our actions, beholding all our hearts, noting and observing all we do, to demand an account of us at his day of Judgment.
That the Judge Stands At the door, beholding all our actions, beholding all our hearts, noting and observing all we do, to demand an account of us At his day of Judgement.
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For who, as the Judge standeth before the door, dare invite him in? Who dares say as Laban to Abrahams servant, Come in, thou blessed of the Lord, come in,
For who, as the Judge Stands before the door, Dare invite him in? Who dares say as Laban to Abrahams servant, Come in, thou blessed of the Lord, come in,
or do it not, I have learned always to think, that the Judge always stands before the door. And I would teach all generations and ages to believe the same: that the Judge standeth, &c.
or do it not, I have learned always to think, that the Judge always Stands before the door. And I would teach all generations and ages to believe the same: that the Judge Stands, etc.
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Secondly, Who can say otherwise then that the Judge is at the door, and may break in any moment by death and judgment? And this needs no other proof than only to remember the uncertainty of death and judgment.
Secondly, Who can say otherwise then that the Judge is At the door, and may break in any moment by death and judgement? And this needs no other proof than only to Remember the uncertainty of death and judgement.
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Grudge not, brethren, one against another, grumble not, repine not one against another, for the Judge is at the door, and he takes notice of every thing that passeth and you must account for it.
Grudge not, brothers, one against Another, grumble not, repine not one against Another, for the Judge is At the door, and he Takes notice of every thing that passes and you must account for it.
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but if he be not, he stands not in vain, but takes notice of what passes in the house that he may take account of it in his due time, Jer. VIII. 6. I hearkned and heard, but they spake not aright, no man repented him of his wickedness, saying what have I done? Mal. III. 16. The Lord hearkened and heard,
but if he be not, he Stands not in vain, but Takes notice of what passes in the house that he may take account of it in his due time, Jer. VIII. 6. I hearkened and herd, but they spoke not aright, no man repented him of his wickedness, saying what have I done? Malachi III. 16. The Lord harkened and herd,
And, Thirdly, who can keep him out, when he is pleased to break in? Elisha could shut the door against the Kings messenger, that was sent to take away his life:
And, Thirdly, who can keep him out, when he is pleased to break in? Elisha could shut the door against the Kings Messenger, that was sent to take away his life:
Now is the Judge ever the farther off for these mens putting him, and his judgment far away? Nay, is he not the nearer? In that place of Esay, the wretches that spake so in scorn are said to draw iniquity with cords of vanity,
Now is the Judge ever the farther off for these men's putting him, and his judgement Far away? Nay, is he not the nearer? In that place of Isaiah, the wretches that spoke so in scorn Are said to draw iniquity with cords of vanity,
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But how do such wicked wretches desire the day of the Lord? The Prophet Esay tells you of some Chap. V. 19. That say, let him make speed and hasten his work that we may see it;
But how do such wicked wretches desire the day of the Lord? The Prophet Isaiah tells you of Some Chap. V. 19. That say, let him make speed and hasten his work that we may see it;
and they seem to look two several ways, whereas indeed they look but one and the same way, viz. those that put the evil day far from them, and those that desire the evil days coming.
and they seem to look two several ways, whereas indeed they look but one and the same Way, viz. those that put the evil day Far from them, and those that desire the evil days coming.
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Thou compassest my path and my lying down, and art acquainted with all my ways, Psal. CXXXIX. 3. And if any wretched man dare say so, let him take heed that he finds not his Judge a great deal nearer than he supposes;
Thou compassest my path and my lying down, and art acquainted with all my ways, Psalm CXXXIX. 3. And if any wretched man Dare say so, let him take heed that he finds not his Judge a great deal nearer than he supposes;
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but if it should come to particularizing, of this or the other or any person, would he not say the same? And will not any say the same, that will acknowledge a Judge or Judgment? Who can say, who dares say, the Judge stands not before my door? I am sure a good man dares not say so,
but if it should come to particularizing, of this or the other or any person, would he not say the same? And will not any say the same, that will acknowledge a Judge or Judgement? Who can say, who dares say, the Judge Stands not before my door? I am sure a good man dares not say so,
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as he brought them into being here? What should I speak of his Justice, challenging that every one be rewarded according to his work? And indeed what need I to insist much to prove that God is Judge of all,
as he brought them into being Here? What should I speak of his justice, challenging that every one be rewarded according to his work? And indeed what need I to insist much to prove that God is Judge of all,
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I cannot but remember the Talmudish story about Zacharies blood that was shed betwixt the Temple and the Altar, that no rains, no pains, no water could wash it off the pavement of the Temple,
I cannot but Remember the Talmudish story about Zacharies blood that was shed betwixt the Temple and the Altar, that no rains, no pains, no water could wash it off the pavement of the Temple,
As sure as a Law and a Gospel have been given, so sure a judgment to come, to inquire what usage Law and Gospel have found among men, and a reward accordingly.
As sure as a Law and a Gospel have been given, so sure a judgement to come, to inquire what usage Law and Gospel have found among men, and a reward accordingly.
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And let me lead your eyes to mount Calvary, and there let them observe the great God, sealing his Covenant and Gospel in the blood of his own Son. See Christ bleeding there;
And let me led your eyes to mount Calvary, and there let them observe the great God, sealing his Covenant and Gospel in the blood of his own Son. See christ bleeding there;
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and earth-quake, and sound of trumpet? And do you think that the great Lawgiver, that comes in such dread to give it, will never come to demand an account of it,
and earthquake, and found of trumpet? And do you think that the great Lawgiver, that comes in such dread to give it, will never come to demand an account of it,
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But there was that within him, that could not but assent to the truth of all he spake. III. Gods very giving of his Law to the World is an assurance abundant, that he will once judge the World.
But there was that within him, that could not but assent to the truth of all he spoke. III. God's very giving of his Law to the World is an assurance abundant, that he will once judge the World.
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And how comes a Roman valour to be so shaken at the word of a poor Jew? A great Judge trembling at the words of his prisoner? He had that within him that gave testimony to every word that Paul spake, that it was true.
And how comes a Roman valour to be so shaken At the word of a poor Jew? A great Judge trembling At the words of his prisoner? He had that within him that gave testimony to every word that Paul spoke, that it was true.
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so if any one ask, what proof and assurance is within you. Ask Felix also, Act. XXIV. 25. As Paul reasoned of righteousness, temperance and judgment to come, Felix trembled.
so if any one ask, what proof and assurance is within you. Ask Felix also, Act. XXIV. 25. As Paul reasoned of righteousness, temperance and judgement to come, Felix trembled.
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That as our Saviour, when the Jews ask him, what appearance was there of the Kingdom of Heaven, gives them this answer, The Kingdom of Heaven is with in you, as some read it;
That as our Saviour, when the jews ask him, what appearance was there of the Kingdom of Heaven, gives them this answer, The Kingdom of Heaven is with in you, as Some read it;
II. Is not the Judicature that God hath set up in every mans soul an undoubted assurance of Gods judging of all? When a very proper definition of Conscience is, That it is Praejudicium judicii, a foretaste, a preface to the judgment to come, doth it not give assurance of the judgment to come? And that to every soul,
II Is not the Judicature that God hath Set up in every men soul an undoubted assurance of God's judging of all? When a very proper definition of Conscience is, That it is Praejudicium Judicii, a foretaste, a preface to the judgement to come, does it not give assurance of the judgement to come? And that to every soul,
And then know you not, that the ultimate judging of Men and Devils must rest in him, that instituted Magistracy and Ministry both? I said you are Gods, for in your function you carry his representation and character,
And then know you not, that the ultimate judging of Men and Devils must rest in him, that instituted Magistracy and Ministry both? I said you Are God's, for in your function you carry his representation and character,
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Are not the Tribunals and Judicatures that he hath set up in the World evidence and assurance given, that he will Judge the World? Magistracy, whose image and superscription doth it carry? The great Caesars, the great Magistrate of Heaven and Earth.
are not the Tribunals and Judicatures that he hath Set up in the World evidence and assurance given, that he will Judge the World? Magistracy, whose image and superscription does it carry? The great Caesars, the great Magistrate of Heaven and Earth.
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The Apostle makes the destruction of the World by water, and Sodome by fire to be such, 2 Pet. II. 9. Another Apostle makes the raising him from the dead, that is to be Judge to be such assurance, Act. XVII. 31. But I only name three more.
The Apostle makes the destruction of the World by water, and Sodom by fire to be such, 2 Pet. II 9. another Apostle makes the raising him from the dead, that is to be Judge to be such assurance, Act. XVII. 31. But I only name three more.
II. Now what assurances or earnests, as I may call them, hath God given of this that he will Judge all the World, which is the second thing I mentioned? I might mention divers.
II Now what assurances or earnests, as I may call them, hath God given of this that he will Judge all the World, which is the second thing I mentioned? I might mention diverse.
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Can any tongue express what a horrid surprizal that soul is taken at? I cannot but take some scantling of conception of it from that passage, Rev. I. 17. And when I saw him, I fell at his feet as dead.
Can any tongue express what a horrid surprisal that soul is taken At? I cannot but take Some scantling of conception of it from that passage, Rev. I. 17. And when I saw him, I fell At his feet as dead.
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The Judge stands at the very door of that World of Spirits, to dispose of all that come in there to their everlasting condition, according as their works have been here, good or evil.
The Judge Stands At the very door of that World of Spirits, to dispose of all that come in there to their everlasting condition, according as their works have been Here, good or evil.
and some demonstrations and assurances that he hath given, that he will so judge. Eternal Judgment is one of the first principles of Christian Religion;
and Some demonstrations and assurances that he hath given, that he will so judge. Eternal Judgement is one of the First principles of Christian Religion;
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unto your eyes, according to the expression, O generation, see ye the word of the Lord, Jer. II. 31. So let me lead your eyes to behold some specimens of this great Judges judging,
unto your eyes, according to the expression, Oh generation, see you the word of the Lord, Jer. II 31. So let me led your eyes to behold Some specimens of this great Judges judging,
for what more plain, what more frequent, than such testimonies? That God is Judge himself, Psal. L. 6. That he is the Judge of all the Earth, Gen. XVIII. 25. That he is the Lord, the righteous Judge, 2 Tim. IV. 8. That he sits upon the Throne judging right, Psal. IX. 5. That with righteousness he shall judge the world,
for what more plain, what more frequent, than such testimonies? That God is Judge himself, Psalm L. 6. That he is the Judge of all the Earth, Gen. XVIII. 25. That he is the Lord, the righteous Judge, 2 Tim. IV. 8. That he sits upon the Throne judging right, Psalm IX. 5. That with righteousness he shall judge the world,
For what kind of God were that, that had not to do about judging the creature? I need not to produce places of Scripture, to prove that that is before us;
For what kind of God were that, that had not to do about judging the creature? I need not to produce places of Scripture, to prove that that is before us;
I cannot say, it is as essential to God, to be a Judge, as it is essential to him to be holy, infinite, eternal, good, &c. because he had been there had these never been creature to judge;
I cannot say, it is as essential to God, to be a Judge, as it is essential to him to be holy, infinite, Eternal, good, etc. Because he had been there had these never been creature to judge;
yet they did baptize all the while they were in Judea, in the Name of Jesus only, Act. II. 38. Be baptized every one of you in the Name of Jesus Christ. VIII. Chap. 16. They were baptized in the Name of the Lord Jesus. So the XIX. Chap. 5. When they heard this they were baptized in the Name of the Lord Jesus.
yet they did baptise all the while they were in Judea, in the Name of jesus only, Act. II 38. Be baptised every one of you in the Name of jesus christ. VIII. Chap. 16. They were baptised in the Name of the Lord jesus. So the XIX. Chap. 5. When they herd this they were baptised in the Name of the Lord jesus.
And Peter preached not to any else, till he had the vision, Act. X. The reason of which may be fetched from Act. I. 8. Ye shall be witnesses unto me both in Jerusalem, and in all Judea and in Samaria, and unto the uttermost part of the Earth.
And Peter preached not to any Else, till he had the vision, Act. X. The reason of which may be fetched from Act. I. 8. You shall be Witnesses unto me both in Jerusalem, and in all Judea and in Samaria, and unto the uttermost part of the Earth.
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First, That Christ bids his Apostles here Go to the Gentiles, yet they were not of divers years, Act. XI. 19. They that were scattered abroad upon the persecution that arose about Stephen, travailed as far as Phenice, and Cyprus, and Antioch, preaching the Word to none, but unto the Jews only.
First, That christ bids his Apostles Here Go to the Gentiles, yet they were not of diverse Years, Act. XI. 19. They that were scattered abroad upon the persecution that arose about Stephen, travailed as Far as Phenice, and Cyprus, and Antioch, preaching the Word to none, but unto the jews only.
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Thus John baptized into the Name of the Messias. 2. The Apostles baptized into the Name of Jesus, as true Messias. That in III. John 22. is so to be understood.
Thus John baptised into the Name of the Messias. 2. The Apostles baptised into the Name of jesus, as true Messias. That in III. John 22. is so to be understood.
Hence that Act. XVIII. 25. Apollos spake and taught diligently the things of the Lord, knowing only the baptism of John. And such were those, XIX. Act. 2. that were baptized into Johns baptism, but knew not whether there were any Holy Ghost.
Hence that Act. XVIII. 25. Apollos spoke and taught diligently the things of the Lord, knowing only the Baptism of John. And such were those, XIX. Act. 2. that were baptised into Johns Baptism, but knew not whither there were any Holy Ghost.
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John baptized half a year before he knew the person of the Messias, John I. 31. I knew him not. So those baptized by him, knew not Jesus, yet were baptized into the Messias.
John baptised half a year before he knew the person of the Messias, John I. 31. I knew him not. So those baptised by him, knew not jesus, yet were baptised into the Messias.
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1. John baptized in the Name of the Messias now coming, Act. XIX. 4. John verily baptized with the Baptism of Repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
1. John baptised in the Name of the Messias now coming, Act. XIX. 4. John verily baptised with the Baptism of Repentance, saying unto the people, that they should believe on him which should come After him, that is, on christ jesus.
when that doctrine was more obscure, their common appellation of God, was Father. Secondly, Baptism in the Gospel was at first in the Name of the Son only,
when that Doctrine was more Obscure, their Common appellation of God, was Father. Secondly, Baptism in the Gospel was At First in the Name of the Son only,
If a Law be made in these words, Let all the University come to S. Maries on the Sabbath, it would be madness hereafter to say, That there ought to be no Sermons there,
If a Law be made in these words, Let all the university come to S. Mary's on the Sabbath, it would be madness hereafter to say, That there ought to be no Sermons there,
And at the XVIII. Chap. of Genesis you read of three men that stood by Abraham, who are called afterward Jehovah. And at the settling of the Service of the Tabernacle, Num. VI. ad fin. the Form of blessing that was prescribed to the Priests to use, intimated a Trinity: The Lord bless thee and keep thee.
And At the XVIII. Chap. of Genesis you read of three men that stood by Abraham, who Are called afterwards Jehovah. And At the settling of the Service of the Tabernacle, Num. VI. ad fin. the From of blessing that was prescribed to the Priests to use, intimated a Trinity: The Lord bless thee and keep thee.
It is not unprofitable to observe, how the Holy Ghost at the story of great actions doth oft intimate the Trinity. Let us make man. Let us confound their language.
It is not unprofitable to observe, how the Holy Ghost At the story of great actions does oft intimate the Trinity. Let us make man. Let us confound their language.
As the Ark saved Noah and his family from perishing in the general Deluge, so Baptism, the figure of that, saved those that received it from the destruction that was then coming.
As the Ark saved Noah and his family from perishing in the general Deluge, so Baptism, the figure of that, saved those that received it from the destruction that was then coming.
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See Matth. III. 7. When John saw Pharisees and Sadduces come to his baptism, he said, Who hath warned you to flee from the wrath to come? By receiving Baptism they fled from Gods wrath that was coming upon the Jewish Nation.
See Matthew III. 7. When John saw Pharisees and Sadducees come to his Baptism, he said, Who hath warned you to flee from the wrath to come? By receiving Baptism they fled from God's wrath that was coming upon the Jewish nation.
And the Disciples rebuked those that brought them, not that they were ignorant, that children were introduced into the Gospel bond and profession with their Parents,
And the Disciples rebuked those that brought them, not that they were ignorant, that children were introduced into the Gospel bound and profession with their Parents,
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why should the Disciples hinder them, rebuking those that brought them? vers. 13. Christs answer to the Disciples shews that they brought them as children of Disciples,
why should the Disciples hinder them, rebuking those that brought them? vers. 13. Christ answer to the Disciples shows that they brought them as children of Disciples,
He that was uncircumcised was cut off, though of circumcised parentage, Gen. XVII. 14. This argument the Apostle handles, 1 Cor. VII. 14. So that children are not only capable of Baptism as a Privilege,
He that was uncircumcised was Cut off, though of circumcised parentage, Gen. XVII. 14. This argument the Apostle handles, 1 Cor. VII. 14. So that children Are not only capable of Baptism as a Privilege,
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for true Israelites, and that continued from generation to generation; and Baptism being of the same nature and use, requires the same continued practise.
for true Israelites, and that continued from generation to generation; and Baptism being of the same nature and use, requires the same continued practice.
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This is the reason of baptizing whole families, Act. XVI. 15. 33. &c. Where you may see how they were first discipled by Baptism in a minute after hearing of Christ,
This is the reason of baptizing Whole families, Act. XVI. 15. 33. etc. Where you may see how they were First discipled by Baptism in a minute After hearing of christ,
Here then is the reason, why Parents ought to bring their children to Baptism, because they themselves are not whole under this bond and introduction,
Here then is the reason, why Parents ought to bring their children to Baptism, Because they themselves Are not Whole under this bound and introduction,
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Let him give me the reason of those two passages, Gen. XVII. 14. And the uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my Covenant.
Let him give me the reason of those two passages, Gen. XVII. 14. And the uncircumcised man child, whose Flesh of his foreskin is not circumcised, that soul shall be Cut off from his people: he hath broken my Covenant.
I may add, they are part of their Parents, and therefore to be brought under the same Bond. So I would answer an Anabaptist, I baptize my child because I am baptized my self.
I may add, they Are part of their Parents, and Therefore to be brought under the same Bond. So I would answer an Anabaptist, I baptise my child Because I am baptised my self.
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Thus the Bow in the cloud was set for a token of a Covenant between God and the Earth. IX. Gen. 13. And Joshua wrote Gods Law on the stones of the Altar, VIII. Josh. 32. It was imprinted on children by Gods appointment in circumcision:
Thus the Bow in the cloud was Set for a token of a Covenant between God and the Earth. IX. Gen. 13. And joshua wrote God's Law on the stones of the Altar, VIII. Josh. 32. It was imprinted on children by God's appointment in circumcision:
First, Why is it not lawful to imprint a Seal of Gods truth upon babes? Memorials of Gods truth and faithfulness have been imprinted upon liveless and insensible things.
First, Why is it not lawful to imprint a Seal of God's truth upon babes? Memorials of God's truth and faithfulness have been imprinted upon Lifeless and insensible things.
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Look back to the three things last spoken of concerning the Sacraments, that they are Seals, Obligations, and Privileges. And upon every one of these children are capable of the Sacrament of Baptism.
Look back to the three things last spoken of Concerning the Sacraments, that they Are Seals, Obligations, and Privileges. And upon every one of these children Are capable of the Sacrament of Baptism.
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And as he punished the Jews for suffering his Temple to lie waste, I Hag. 9. so we may fear his punishments may light upon us for suffering his Sacraments to lie waste.
And as he punished the jews for suffering his Temple to lie waste, I Hag. 9. so we may Fear his punishments may Light upon us for suffering his Sacraments to lie waste.
As Circumcision and the Passover dured that Oeconomy, so these Sacraments, Baptism and the Lords Supper must indure as long as the Oeconomy of the Gospel:
As Circumcision and the Passover dured that Economy, so these Sacraments, Baptism and the lords Supper must endure as long as the Economy of the Gospel:
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I shall now make some Application on that, and then proceed to the Form prescribed to be used in Baptism, In the Name of the Father, and of the Son, &c.
I shall now make Some Application on that, and then proceed to the From prescribed to be used in Baptism, In the Name of the Father, and of the Son, etc.
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Having spoken something to the Apostles Commission and Work; and particularly from NONLATINALPHABET, Disciple all Nations, baptizing them, observed how Baptism introduces into the School of Christ,
Having spoken something to the Apostles Commission and Work; and particularly from, Disciple all nations, baptizing them, observed how Baptism introduces into the School of christ,
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It badged out some to escape the wrath to come, Matth. III. 7. When he saw many of the Pharisees and Sadduces come to his baptism, he said unto them, O generation of Vipers, who hath warned you to flee from the wrath to come? God makes a plain difference betwixt the Church and Pagans.
It badged out Some to escape the wrath to come, Matthew III. 7. When he saw many of the Pharisees and Sadducees come to his Baptism, he said unto them, Oh generation of Vipers, who hath warned you to flee from the wrath to come? God makes a plain difference betwixt the Church and Pagans.
Now this seal being imprinted upon all in their admission to the Church, 'tis as much as if God should have said, you coming into the administration of the Covenant, here is my mark, that I will perform all I promise.
Now this seal being imprinted upon all in their admission to the Church, it's as much as if God should have said, you coming into the administration of the Covenant, Here is my mark, that I will perform all I promise.
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it was used then to denote washing from moral and legal pollution, now under the Gospel to denote washing from natural: and is of this everlasting use.
it was used then to denote washing from moral and Legal pollution, now under the Gospel to denote washing from natural: and is of this everlasting use.
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As Baptism hath several coordinate ends, so all or most of them are suitable to that that we are speaking of, viz. introducing into the Profession of Christ. Both Sacraments have several ends;
As Baptism hath several coordinate ends, so all or most of them Are suitable to that that we Are speaking of, viz. introducing into the Profession of christ. Both Sacraments have several ends;
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The cup of blessing which we bless, is it not the communion of the blood of Christ, the bread which we break is it not the communion of the body of Christ? As much as if he should have said,
The cup of blessing which we bless, is it not the communion of the blood of christ, the bred which we break is it not the communion of the body of christ? As much as if he should have said,
See Joh. III. 5. Jesus answered, Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.
See John III. 5. jesus answered, Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.
Christ ordained it for this end, to badge out the owning of his Power, and to introduce into the Profession of him. III. Gal. 27. For as many of you, as have been baptized into Christ, have put on Christ.
christ ordained it for this end, to badge out the owning of his Power, and to introduce into the Profession of him. III. Gal. 27. For as many of you, as have been baptised into christ, have put on christ.
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So under the Gospel Baptism is the Mark, as in the Text. Children are baptized, that there may be none in our families, that bear not the badge of Homage.
So under the Gospel Baptism is the Mark, as in the Text. Children Are baptised, that there may be none in our families, that bear not the badge of Homage.
So under the Law Circumcision served for that end, to be a mark of a Jew: and therefore the Heathen are called uncircumcised. And when some of the circumcised seed degenerated, that they wanted that mark to distinguish them, then God ordained the Passover.
So under the Law Circumcision served for that end, to be a mark of a Jew: and Therefore the Heathen Are called uncircumcised. And when Some of the circumcised seed degenerated, that they wanted that mark to distinguish them, then God ordained the Passover.
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Chap. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were their children unclean, but now are they holy. Now are they Saints:
Chap. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, Else were their children unclean, but now Are they holy. Now Are they Saints:
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So by Saints are meant nothing else but Professors of Christian Religion: 1 Cor. VI. 1, 2. Dare any of you, having a matter against another, go to Law befare the unjust,
So by Saints Are meant nothing Else but Professors of Christian Religion: 1 Cor. VI. 1, 2. Dare any of you, having a matter against Another, go to Law befare the unjust,
Which is meant of the Church of the Gentiles in general. So III. Ephes. 10. To the intent that now unto the principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God.
Which is meant of the Church of the Gentiles in general. So III. Ephesians 10. To the intent that now unto the principalities and Powers in heavenly places, might be known by the Church the manifold Wisdom of God.
In this sence Church most commonly is taken, viz. for the Professors of Christ in opposition to Jews and Pagans, that professed him not. XVI. Matth. 18. Thou art Peter, and upon this Rock I will build my Church.
In this sense Church most commonly is taken, viz. for the Professors of christ in opposition to jews and Pagans, that professed him not. XVI. Matthew 18. Thou art Peter, and upon this Rock I will built my Church.
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And here, whole families, children and all, are understood. Sometime Disciples, and Christians, Act. XI. 26. The Disciples were called Christians first at Antioch.
And Here, Whole families, children and all, Are understood. Sometime Disciples, and Christians, Act. XI. 26. The Disciples were called Christians First At Antioch.
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and the Eunuch said, See, here is water, what doth hinder me to be baptized? But that I may not manage this subject at random, I observe these things gradually. I.
and the Eunuch said, See, Here is water, what does hinder me to be baptised? But that I may not manage this Subject At random, I observe these things gradually. I.
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In prosecution of this Doctrine, I might alledge places of Scripture that urge this, as Act. II. 38. Repent, and be baptized every one of you in the Name of Jesus Christ. And VIII. Chap. 36. &c. And as they went on their way, they came unto a certain water:
In prosecution of this Doctrine, I might allege places of Scripture that urge this, as Act. II 38. repent, and be baptised every one of you in the Name of jesus christ. And VIII. Chap. 36. etc. And as they went on their Way, they Come unto a certain water:
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Make Disciples. How? NONLATINALPHABET, baptizing them. As Circumcision was the way to Israelitism, so Baptism is the way to Christianity. We are upon a subject, that seems heterogeneous to this Audience; for no Baptisms are here.
Make Disciples. How?, baptizing them. As Circumcision was the Way to Israelitism, so Baptism is the Way to Christianity. We Are upon a Subject, that seems heterogeneous to this Audience; for no Baptisms Are Here.
it means not so far as Teaching; that is in verse the twentieth, Teaching them to observe all things, &c. but NONLATINALPHABET is, bring them in to learn, to be Disciples, Scholars. Scholars easily see the sense.
it means not so Far as Teaching; that is in verse the twentieth, Teaching them to observe all things, etc. but is, bring them in to Learn, to be Disciples, Scholars. Scholars Easily see the sense.
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neither have seen my glory, and they shall declare my glory among the Gentiles. I might observe the Apostles pains and dangers, among Wolves, Dogs, Lions;
neither have seen my glory, and they shall declare my glory among the Gentiles. I might observe the Apostles pains and dangers, among Wolves, Dogs, Lions;
I might speak to the first, NONLATINALPHABET, Go. And here I might observe those Prophesies, Deut. XXXIII. 18, 19. And of Zebulun he said, Rejoyce Zebulun in thy going out, and Issachar in thy Tents.
I might speak to the First,, Go. And Here I might observe those prophecies, Deuteronomy XXXIII. 18, 19. And of Zebulun he said, Rejoice Zebulun in thy going out, and Issachar in thy Tents.
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Go ye therefore and teach all Nations. Secondly, The Apostles Work injoyned them by Christ. Here are three actions of the Apostles mentioned. Go, Teach, Baptize.
Go you Therefore and teach all nations. Secondly, The Apostles Work enjoined them by christ. Here Are three actions of the Apostles mentioned. Go, Teach, Baptise.
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Jews and Gentiles. Secondly, He satisfied what the Ordinaces of the Partition-wall required. Take Sacrifices, Purifications for the Partition-wall, he satisfied them.
jews and Gentiles. Secondly, He satisfied what the Ordinances of the Partition-wall required. Take Sacrifices, Purifications for the Partition-wall, he satisfied them.
Having abolished in his flesh the enmity, even the Law of commandments contained in Ordinances, &c. In his flesh he hath abolished the enmity between both.
Having abolished in his Flesh the enmity, even the Law of Commandments contained in Ordinances, etc. In his Flesh he hath abolished the enmity between both.
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had broken down the partition wall between Jew and Gentile. In Ephes. II. 13, 14. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ.
had broken down the partition wall between Jew and Gentile. In Ephesians II 13, 14. But now in christ jesus, you who sometime were Far off, Are made High by the blood of christ.
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he had earned his wife as Jacob: had conquered Satan that had them captive ▪ had exhibited a Righteousness, to save the wickedest ▪ where they would apply it:
he had earned his wife as Jacob: had conquered Satan that had them captive ▪ had exhibited a Righteousness, to save the wickedest ▪ where they would apply it:
1. One reason of it appears in the word Therefore. In the 18 vers. All power is given unto me in Heaven, and in Earth. Go ye therefore. All power, as Mediator.
1. One reason of it appears in the word Therefore. In the 18 vers. All power is given unto me in Heaven, and in Earth. Go you Therefore. All power, as Mediator.
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But I shall keep close to the words of the Text. I shall observe two things concerning this Commission. I. The time when this Commission was given. II. The work, which the Apostles were to do by vertue of this Commission.
But I shall keep close to the words of the Text. I shall observe two things Concerning this Commission. I. The time when this Commission was given. II The work, which the Apostles were to do by virtue of this Commission.
All the Ends of the Earth shall see the Salvation of God, &c. In a word, this is a great monument of the Riches of grace, that when the Gentiles had lain rejected so long as two and twenty hundred years;
All the Ends of the Earth shall see the Salvation of God, etc. In a word, this is a great monument of the Riches of grace, that when the Gentiles had lain rejected so long as two and twenty hundred Years;
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Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit, That the Gentiles should be fellow-heirs, and of the same body,
Which in other ages was not made known unto the Sons of men, as it is now revealed unto his holy Apostles and prophets by the Spirit, That the Gentiles should be fellow-heirs, and of the same body,
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Thirdly, The Disciples baptized in his Name, Joh. III. 22. Joh. IV. 2. Fourthly, Here in the Text is the full establishment of it. VI. The Doctrine of the Trinity is in the Text, and professed in every Baptism. VII. The Office of Ministers:
Thirdly, The Disciples baptised in his Name, John III. 22. John IV. 2. Fourthly, Here in the Text is the full establishment of it. VI. The Doctrine of the Trinity is in the Text, and professed in every Baptism. VII. The Office of Ministers:
So NONLATINALPHABET signifies, as we shall see anon. III. The way to initiate them for Disciples: NONLATINALPHABET, make them Disciples by baptizing them.
So signifies, as we shall see anon. III. The Way to initiate them for Disciples:, make them Disciples by baptizing them.
A SERMON PREACHED AT S. MARIES Cambridge, Octob. 7. 1655. MATTH. XXVIII. 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father,
A SERMON PREACHED AT S. MARY'S Cambridge, October 7. 1655. MATTHEW. XXVIII. 19. Go you Therefore and teach all nations baptizing them in the Name of the Father,
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but what he seeth the Father do; for what things soever he doth, these also doth the Son likewise. For the Father loveth the Son and sheweth him all things, that himself doth:
but what he sees the Father do; for what things soever he does, these also does the Son likewise. For the Father loves the Son and shows him all things, that himself does:
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And lastly, by pouring down of his Spirit, when he was ascended. The Holy Ghost demonstrated his Godhead by his powerful actings. VI. Turn your minds back to Babel, Gen. XI.
And lastly, by pouring down of his Spirit, when he was ascended. The Holy Ghost demonstrated his Godhead by his powerful actings. VI. Turn your minds back to Babel, Gen. XI.
And changed the glory of the uncorruptible God into an image made like to corruptible man, &c. Thence forward consider what was done in that peculiar people whom God had chosen,
And changed the glory of the uncorruptible God into an image made like to corruptible man, etc. Thence forward Consider what was done in that peculiar people whom God had chosen,
Go and teach all Nations, baptizing them, &c. It is as much as if Christ should have said to his Apostles, The Heathens have lost the knowledge of the true God,
Go and teach all nations, baptizing them, etc. It is as much as if christ should have said to his Apostles, The heathens have lost the knowledge of the true God,
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First, The Jews began and blasphemed Christ, 1 John II. 22. Who is • lyar, but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son. And that then was the Jew.
First, The jews began and blasphemed christ, 1 John II 22. Who is • liar, but he that Denieth that jesus is the christ? He is antichrist that Denieth the Father and the Son. And that then was the Jew.
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IV. That as the Spirit by these Demonstrations was to assert Jesus, so the Apostles at that time baptized only in the Name of Jesus. And accordingly the gift of the Spirit was given at Baptism.
IV. That as the Spirit by these Demonstrations was to assert jesus, so the Apostles At that time baptised only in the Name of jesus. And accordingly the gift of the Spirit was given At Baptism.
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Hence Ananias and Sapphyra were so severely punisht, because their sin was against the Holy Ghost. Why hath Satan filled thine heart to lye to the Holy Ghost, V. Act. 3. III.
Hence Ananias and Sapphira were so severely punished, Because their since was against the Holy Ghost. Why hath Satan filled thine heart to lie to the Holy Ghost, V. Act. 3. III.
for Adveniat regnum tuum, speaks of Lukes having it Adveniat Spiritus sanctus tuus: insted of Thy Kingdom come, let thy Holy Spirit come. The thing is true, though the authority questionable.
for May he come Kingdom tuum, speaks of Lukes having it May he come Spiritus Sanctus Thy: instead of Thy Kingdom come, let thy Holy Spirit come. The thing is true, though the Authority questionable.
That whereas the Jews expected Messias in his Personal and pompous presence, he resolves them, that his Presence is by his Spirit; and his Victory by his Spirit. See that John XVI. 7. Nevertheless, I tell you the truth, it is expedient that I go away from you,
That whereas the jews expected Messias in his Personal and pompous presence, he resolves them, that his Presence is by his Spirit; and his Victory by his Spirit. See that John XVI. 7. Nevertheless, I tell you the truth, it is expedient that I go away from you,
and Son of God, the Apostle applies himself to that in the benediction, and the other would follow of it self, viz. a blessing from the Spirit of Messias, which is the Spirit of God.
and Son of God, the Apostle Applies himself to that in the benediction, and the other would follow of it self, viz. a blessing from the Spirit of Messias, which is the Spirit of God.
If satisfaction be given concerning Jesus, that he is the Messias, satisfaction is easie about his Spirit. The Jews acknowledged the Spirit of Messias of a Divine Nature and acting,
If satisfaction be given Concerning jesus, that he is the Messias, satisfaction is easy about his Spirit. The jews acknowledged the Spirit of Messias of a Divine Nature and acting,
not so much to shew Christ a Saviour, as to assert Jesus to be Christ. And for this end baptism among them was in the Name of Jesus. And hence the Apostles benediction, Grace and peace from God,
not so much to show christ a Saviour, as to assert jesus to be christ. And for this end Baptism among them was in the Name of jesus. And hence the Apostles benediction, Grace and peace from God,
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See Act. XIX. 2. He said unto them, have ye received the Holy Ghost since ye believed? Signifying that the receiving of the Holy Ghost followed upon Baptism.
See Act. XIX. 2. He said unto them, have you received the Holy Ghost since you believed? Signifying that the receiving of the Holy Ghost followed upon Baptism.
Tis the best rule to come to the understanding of the Phrases of Scripture, to consider in what sence they were taken in that Country and among that People where they were written. II. They were All baptized.
This the best Rule to come to the understanding of the Phrases of Scripture, to Consider in what sense they were taken in that Country and among that People where they were written. II They were All baptised.
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Act. 15. & 32. where he tells us of the Baptism of Lydia and her houshold; and of the Jaylor and all his. Now one reading these passages in Judaea, how would he have understood it? Undoubtedly, according to the ordinary practise of Baptism,
Act. 15. & 32. where he tells us of the Baptism of Lydia and her household; and of the Jailor and all his. Now one reading these passages in Judaea, how would he have understood it? Undoubtedly, according to the ordinary practice of Baptism,
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To the first, God never ordained Sacraments, that their nature should be changed pro captu recipientis, according to the capacity of him that received them.
To the First, God never ordained Sacraments, that their nature should be changed Pro captu recipientis, according to the capacity of him that received them.
Again, You read of Baptism without knowledge in Matth. XXVIII. 19, 20. Go and Disciple all Nations baptizing them in the Name, &c. Teaching them to observe all things that I have commanded you, &c. Baptize and Teach.
Again, You read of Baptism without knowledge in Matthew XXVIII. 19, 20. Go and Disciple all nations baptizing them in the Name, etc. Teaching them to observe all things that I have commanded you, etc. Baptise and Teach.
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1. It is said to be a sign, now a sign is to help unbelief and to confirm doctrine, Exod. IV. Moses miracles there mentioned were to be signs, to make the Israelites believe his message, 1 Cor. XIV. 22. Tongues are for a sign, not to them that believe,
1. It is said to be a Signen, now a Signen is to help unbelief and to confirm Doctrine, Exod IV. Moses Miracles there mentioned were to be Signs, to make the Israelites believe his message, 1 Cor. XIV. 22. Tongues Are for a Signen, not to them that believe,
Secondly, That he becomes righteous by another, this was a wonder to the Jews. Thirdly, That it is by a better righteousness than Adams. Fourthly, That it is by a righteousness infinite, viz. A righteousness that outvies condemning righteousness,
Secondly, That he becomes righteous by Another, this was a wonder to the jews. Thirdly, That it is by a better righteousness than Adams. Fourthly, That it is by a righteousness infinite, viz. A righteousness that outvies condemning righteousness,
So that the meaning of those words, the sign of circumcision, a seal of the righteousness of the Faith, is, that it was a Seal to confirm that great Doctrine.
So that the meaning of those words, the Signen of circumcision, a seal of the righteousness of the Faith, is, that it was a Seal to confirm that great Doctrine.
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ONE great breach in England is the breach about the Sacraments. It is the policy of the Devil to divide Christians even there, where there is the greatest bond of Communion.
ONE great breach in England is the breach about the Sacraments. It is the policy of the devil to divide Christians even there, where there is the greatest bound of Communion.
As poison is to our Victuals, which makes that which in its own nature is the great means of the preservation of our health and lives, to become the destroyer of it.
As poison is to our Victuals, which makes that which in its own nature is the great means of the preservation of our health and lives, to become the destroyer of it.
I. Israel was baptized, when they came out of Egypt. From whence I make this Doctrine, That Baptism was no new thing when Christ ordained it in the Church of the Gospel.
I Israel was baptised, when they Come out of Egypt. From whence I make this Doctrine, That Baptism was no new thing when christ ordained it in the Church of the Gospel.
All the Ceremonial Law laid aside, but the Moral reserved, and the Doctrine cleared. The publick Worship of the Temple laid aside, of the Synagogue reserved.
All the Ceremonial Law laid aside, but the Moral reserved, and the Doctrine cleared. The public Worship of the Temple laid aside, of the Synagogue reserved.
when they were but newly circumcised, to wit, in the three days darkness that was upon the Egyptians, during which time Israel was circumcised to qualifie them to eat the Passover.
when they were but newly circumcised, to wit, in the three days darkness that was upon the egyptians, during which time Israel was circumcised to qualify them to eat the Passover.
For no uncircumcised Person may eat thereof; Exod. XII. A third mention of Baptism is at Sinai. So the Jews. And they speak of Proselytes Admission now.
For no uncircumcised Person may eat thereof; Exod XII. A third mention of Baptism is At Sinai. So the jews. And they speak of Proselytes Admission now.
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Hence also Infants are capable of Baptism, as it is a distinctive body, that marks us out for Christians. And therefore we are said to be all baptized into one body, 1 Cor. XII. 13. So the children of Israel were circumoised,
Hence also Infants Are capable of Baptism, as it is a distinctive body, that marks us out for Christians. And Therefore we Are said to be all baptised into one body, 1 Cor. XII. 13. So the children of Israel were circumoised,
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But they came in multitudes to Johns Baptism, Matth. III. 7. Secondly, See I. Joh. 25. The Jews sent Pharisees to John the Baptist, and they asked him why baptisest thou then,
But they Come in Multitudes to Johns Baptism, Matthew III. 7. Secondly, See I John 25. The jews sent Pharisees to John the Baptist, and they asked him why baptisest thou then,
and own us not for Tenants, because we pay not our Rent. You read in XXX. Exod. 12. &c. That every Israelite was to give half a shekel for the Redemption of his Soul;
and own us not for Tenants, Because we pay not our Rend. You read in XXX. Exod 12. etc. That every Israelite was to give half a shekel for the Redemption of his Soul;
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The words that signifie Prayer speak this, viz. NONLATINALPHABET Judging our selves, and NONLATINALPHABET Depending upon grace. We hold all upon grace. The acknowledgment of this is the payment of our Homage to our Creator:
The words that signify Prayer speak this, viz. Judging our selves, and Depending upon grace. We hold all upon grace. The acknowledgment of this is the payment of our Homage to our Creator:
Daniel prayed for the restoration of the Captivity, which he knew certain: David for the pardon of his sin, which he knew God would pardon. And that for these reasons,
daniel prayed for the restoration of the Captivity, which he knew certain: David for the pardon of his since, which he knew God would pardon. And that for these Reasons,
They are all gone aside, &c. And I. Esay 4. There tis said of wicked men NONLATINALPHABET that they are estranged backward, or turned backward. To these methinks the great Judge will say another day, Ye were always strangers to me, such as turned their backs upon me, I could never see your face;
They Are all gone aside, etc. And I. Isaiah 4. There this said of wicked men that they Are estranged backward, or turned backward. To these methinks the great Judge will say Another day, You were always Strangers to me, such as turned their backs upon me, I could never see your face;
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and therefore he left not himself without a witness of infinite mercy and condescention, nor us without one of the greatest things that we could have prayed for,
and Therefore he left not himself without a witness of infinite mercy and condescension, nor us without one of the greatest things that we could have prayed for,
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It is an opinion then, that I can rather wonder at, then understand, that bids when we pray, Say not Our Father. As I have often grieved to see the neglect and disuse of the Lords Prayer, and to hear the reproach that some have cast upon it,
It is an opinion then, that I can rather wonder At, then understand, that bids when we pray, Say not Our Father. As I have often grieved to see the neglect and disuse of the lords Prayer, and to hear the reproach that Some have cast upon it,
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How subject is he, that makes it all his Religion to run from a Superstition, to run he knows not whether? II. Such a narrow Form straitens the heart, is too strait, stinting the exercise of the gift of Prayer.
How Subject is he, that makes it all his Religion to run from a Superstition, to run he knows not whither? II Such a narrow From straitens the heart, is too strait, stinting the exercise of the gift of Prayer.
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And here I cannot but think of Soloecisms in pride of apparel. It is monstrous to make cloths our pride, which are only a badge of sin, and cover of shame.
And Here I cannot but think of Solecisms in pride of apparel. It is monstrous to make clothes our pride, which Are only a badge of since, and cover of shame.
It is generally questioned, whether it be a Form of Prayer, or a Copy to pray by. IV. If a Form, yet what warrant have we to subjoyn it to our Prayers as we usually do. V. And if both,
It is generally questioned, whither it be a From of Prayer, or a Copy to pray by. IV. If a From, yet what warrant have we to subjoin it to our Prayers as we usually do. V. And if both,
And as in the Ten Commandments, the things contained in them are of a twofold concernment, some things referring to our duty to God, and others to our duty to our Neighbour: so in this Prayer, are petitions for Gods Honour,
And as in the Ten commandments, the things contained in them Are of a twofold concernment, Some things referring to our duty to God, and Others to our duty to our Neighbour: so in this Prayer, Are petitions for God's Honour,
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But this was given twice, almost a year and an half asunder: first in his Sermon in the Mount, Matth. VI. and that was about Pentecost; and then in the Text, about the Feast of Tabernacles come twelve months after.
But this was given twice, almost a year and an half asunder: First in his Sermon in the Mount, Matthew VI. and that was about Pentecost; and then in the Text, about the Feast of Tabernacles come twelve months After.
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In one place it is Debts, in the other Sins. One hath NONLATINALPHABET this day, the other NONLATINALPHABET day by day: but especially one hath the Conclusion, For thine is the Kingdom, the Power and the Glory, &c. the other hath it not.
In one place it is Debts, in the other Sins. One hath this day, the other day by day: but especially one hath the Conclusion, For thine is the Kingdom, the Power and the Glory, etc. the other hath it not.
These things premised I shall offer you a view of this Prayer through the Perspective of some things that were commonly received in opinion and practise in the Church of the Jews at this time.
These things premised I shall offer you a view of this Prayer through the Perspective of Some things that were commonly received in opinion and practice in the Church of the jews At this time.
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Himself did what he taught, in Matth. XXIII. 1, 2. The Scribes and Pharisees sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do.
Himself did what he taught, in Matthew XXIII. 1, 2. The Scribes and Pharisees fit in Moses seat, all Therefore whatsoever they bid you observe, that observe and do.
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I. The Jews daily prayers at the time when Christ gave this, were eighteen. Of which both Talmuds, and so were large and numerous, NONLATINALPHABET being added to them.
I. The jews daily Prayers At the time when christ gave this, were eighteen. Of which both Talmud's, and so were large and numerous, being added to them.
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Every one was not able to pray those prayers, therefore they had NONLATINALPHABET Rabbi Akibah saith, NONLATINALPHABET If he have prompness in Prayer, pray the eighteen, if not the short Epitome.
Every one was not able to pray those Prayers, Therefore they had Rabbi Akibah Says, If he have prompness in Prayer, pray the eighteen, if not the short Epitome.
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Observe in Matth. VI. 7. Christ there condemns the Heathens prayers not the Jews: and in vers. 5. he condemns the Jews hypocrisie, not their prayers. And himself joyned in their prayers in the Synagogue. And therefore he gave not this prayer to extinguish all others,
Observe in Matthew VI. 7. christ there condemns the heathens Prayers not the jews: and in vers. 5. he condemns the jews hypocrisy, not their Prayers. And himself joined in their Prayers in the Synagogue. And Therefore he gave not this prayer to extinguish all Others,
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They understand not how the Masters taught their Disciples to pray, that doubt whether this be a set form, or no. III. They had a Canon, never to pray NONLATINALPHABET & NONLATINALPHABET but in the plural number.
They understand not how the Masters taught their Disciples to pray, that doubt whither this be a Set from, or no. III. They had a Canon, never to pray & but in the plural number.
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Rambam thus NONLATINALPHABET let not a man pray the short prayer, but in the plural number. They have a Rule about NONLATINALPHABET one praying in the plural number,
Rambam thus let not a man pray the short prayer, but in the plural number. They have a Rule about one praying in the plural number,
IV. They held no Prayer right, where there was no mention of Gods Name and Kingdom. This is a plain Canon, Beracoth 40. 2. And they apply, Deut. XXVI. 13. to this, where he that offered the first fruits was to say, I have not transgressed thy Commandments, that is (say they) in failing to say grace, nor forgotten thy Name and Kingdom.
IV. They held no Prayer right, where there was no mention of God's Name and Kingdom. This is a plain Canon, Berachot 40. 2. And they apply, Deuteronomy XXVI. 13. to this, where he that offered the First fruits was to say, I have not transgressed thy commandments, that is (say they) in failing to say grace, nor forgotten thy Name and Kingdom.
V. They used the mention of Gods Kingdom and Glory in the Temple for the Antiphon of their Prayers, Hieros. Berac. 13. 3. They answered not Amen in the Temple, but said NONLATINALPHABET Blessed be the Name of the glory of his Kingdom for ever and ever.
V. They used the mention of God's Kingdom and Glory in the Temple for the Antiphon of their Prayers, Hieros. Berachah. 13. 3. They answered not Amen in the Temple, but said Blessed be the Name of the glory of his Kingdom for ever and ever.
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and this added, That the people answered as before, Blessed be the Name, &c. In Synagogues and Houses they said Amen, but in the Temple they said this clause in stead of Amen. Christ gives this Prayer with this and without it.
and this added, That the people answered as before, Blessed be the Name, etc. In Synagogues and Houses they said Amen, but in the Temple they said this clause in stead of Amen. christ gives this Prayer with this and without it.
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and in another place it is not, viz. when it serves for a private. And this is the reason why the Doxology is added in St. Matthew, and omitted in St. Luke. VI. The preface of this prayer is the very Phrase used by the Jews, when they prayed to God or spoke of him.
and in Another place it is not, viz. when it serves for a private. And this is the reason why the Doxology is added in Saint Matthew, and omitted in Saint Lycia. VI. The preface of this prayer is the very Phrase used by the jews, when they prayed to God or spoke of him.
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Though all have not the Spirit of Adoption, yet all have cause to call God our Father by vertue of their creation, Deut. XXXII. 6. Is not he thy Father that hath bought thee;
Though all have not the Spirit of Adoption, yet all have cause to call God our Father by virtue of their creation, Deuteronomy XXXII. 6. Is not he thy Father that hath bought thee;
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And now think how the Apostles, that knew these things, spoke and thought of this. First, Could they think it otherwise, than a Form of prayer verbatim to be used,
And now think how the Apostles, that knew these things, spoke and Thought of this. First, Could they think it otherwise, than a From of prayer verbatim to be used,
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Secondly, Could they think it otherwise than to be used publickly, and privately, when in one place it concludes with a Doxology, and in the other without it?
Secondly, Could they think it otherwise than to be used publicly, and privately, when in one place it concludes with a Doxology, and in the other without it?
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Thirdly, Could they think it otherways than to be subjoyned to our prayers, when Christ gives it in such concurrency to these known customs and tenets of the Jews, and annexes no exception against the answerable use of it?
Thirdly, Could they think it otherways than to be subjoined to our Prayers, when christ gives it in such concurrency to these known customs and tenets of the jews, and annexes no exception against the answerable use of it?
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So have we ground to think of it and repute it, a Form, a sum of all Prayer, to be used verbatim in Churches, in closets, to be used single, especially subjoyned:
So have we ground to think of it and repute it, a From, a sum of all Prayer, to be used verbatim in Churches, in closets, to be used single, especially subjoined:
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A SERMON PREACHED AT S. MARIES Cambridge, Febr. 24. 1655 / 6. LUKE XI. 2. When ye pray, say, Our Father which art in Heaven. THE words are our Saviours.
A SERMON PREACHED AT S. MARY'S Cambridge, February 24. 1655 / 6. LUKE XI. 2. When you pray, say, Our Father which art in Heaven. THE words Are our Saviors.
Two truths confirmed by three witnesses, John, this Disciple, and Christ. Ask John, why he taught his Disciples to pray, he will answer these two things, viz. because they had need to pray,
Two truths confirmed by three Witnesses, John, this Disciple, and christ. Ask John, why he taught his Disciples to pray, he will answer these two things, viz. Because they had need to pray,
Ask Christ why he taught his Disciples to pray, he will answer so also. As there are many Comments on these subjects, so there is as copious handling them.
Ask christ why he taught his Disciples to pray, he will answer so also. As there Are many Comments on these subject's, so there is as copious handling them.
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1. It is a Duty written in nature. That in Gen. IV. ult. Then began men to call upon the Name of the Lord, however understood, shews it from the beginning.
1. It is a Duty written in nature. That in Gen. IV. ult. Then began men to call upon the Name of the Lord, however understood, shows it from the beginning.
Hence the Heathen prayed, though they mistook in the manner of praying, Matth. VI. 7. 2. It is a Duty for every man and woman in the World to perform.
Hence the Heathen prayed, though they mistook in the manner of praying, Matthew VI. 7. 2. It is a Duty for every man and woman in the World to perform.
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But on the contrary, he that now confesses Christ, and makes himself known to him by prayers and humble addresses, he will know and confess him at the day of Judgment.
But on the contrary, he that now Confesses christ, and makes himself known to him by Prayers and humble Addresses, he will know and confess him At the day of Judgement.
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As Christ when he prayed, was transfigured, Luke IX. 29. So in prayer the Christians heart is changed, the soul is winged and mounts up till it gets hold of God:
As christ when he prayed, was transfigured, Lycia IX. 29. So in prayer the Christians heart is changed, the soul is winged and mounts up till it gets hold of God:
In 1 Kings VIII. 59. There Solomon prays, Let these my words wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintain the cause of his Servant, &c. Prayers are nigh unto God.
In 1 Kings VIII. 59. There Solomon prays, Let these my words wherewith I have made supplication before the Lord, be High unto the Lord our God day and night, that he maintain the cause of his Servant, etc. Prayers Are High unto God.
There is no doing spiritual work, but according to the Patern in the Mount. God prescribed Forms. As at the offering of the firstfruits of the Land of Canaan, XXVI.
There is no doing spiritual work, but according to the Pattern in the Mount. God prescribed Forms. As At the offering of the Firstfruits of the Land of Canaan, XXVI.
and populous, &c. likewise there was a form appointed to be said over the beheaded Heifer, XXI. Deut. 6, 7. &c. And all the Elders of that City that are next unto the slain man, shall wash their hands over the Heiser that is beheaded in the Valley.
and populous, etc. likewise there was a from appointed to be said over the beheaded Heifer, XXI. Deuteronomy 6, 7. etc. And all the Elders of that city that Are next unto the slave man, shall wash their hands over the Heiser that is beheaded in the Valley.
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Numb. 23, 24. &c. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee, The Lord make his face shine upon thee, and be gracious unto thee.
Numb. 23, 24. etc. Speak unto Aaron and unto his Sons, saying, On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee, The Lord make his face shine upon thee, and be gracious unto thee.
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Now is it an easie thing to speak as we ought to do unto him? Jobs friends spake not right things of God, XLII. Job 7, 8. For which God tells them his wrath was kindled against them, and requires them to make attonement for it by offering up seven Bullocks and seven Rams.
Now is it an easy thing to speak as we ought to do unto him? Jobs Friends spoke not right things of God, XLII. Job 7, 8. For which God tells them his wrath was kindled against them, and requires them to make atonement for it by offering up seven Bullocks and seven Rams.
Moses could not speak unto Pharaoh, IV. Exod. 10. Much less how shall the poor creature address unto the great God? Therefore we are advised by the Prophet Hosea when we approach unto God to take words along with us, XIV.
Moses could not speak unto Pharaoh, IV. Exod 10. Much less how shall the poor creature address unto the great God? Therefore we Are advised by the Prophet Hosea when we approach unto God to take words along with us, XIV.
And I doubt not but if Babylon had been rightly and clearly construed, the officiousness of History would have had a story of his contestation with Apollonius, as it hath with Simon Magus. And so
And I doubt not but if Babylon had been rightly and clearly construed, the officiousness of History would have had a story of his contestation with Apollonius, as it hath with Simon Magus. And so
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I only add one thing, that if Philostratus, or his intelligencer Damis, spake true of Apollonius Thyaneus his being at Babylon, this calculation of time shews, that he was there, when Peter was there.
I only add one thing, that if Philostratus, or his intelligencer Damis, spoke true of Apollonius Thyaneus his being At Babylon, this calculation of time shows, that he was there, when Peter was there.
every argument, that is used to prove Peter was not at Rome, is some argument for this that we are upon, viz. That he was at Babylon. And the Consideration that Peter ended his days at Babylon, is very useful,
every argument, that is used to prove Peter was not At Room, is Some argument for this that we Are upon, viz. That he was At Babylon. And the Consideration that Peter ended his days At Babylon, is very useful,
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So that NONLATINALPHABET in the Hebrew was sounded NONLATINALPHABET by a Syrian. And Peter speaking in the Dialect of Babylon, it is a fair conjecture he was at Babylon when he spake so. I shall not add more:
So that in the Hebrew was sounded by a Syrian. And Peter speaking in the Dialect of Babylon, it is a fair conjecture he was At Babylon when he spoke so. I shall not add more:
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Bosor was the name of the place whereof Balaam was NONLATINALPHABET, Balaam of Bosor. But in XXII. Numb. 5. it is called Pethor. Pethor being turned into Bosor, by a change of two letters ordinarily done by the Jews in those times, their language being now degenerated into Syriac, viz. NONLATINALPHABET into NONLATINALPHABET and NONLATINALPHABET into NONLATINALPHABET.
Bosor was the name of the place whereof balaam was, balaam of Bosor. But in XXII. Numb. 5. it is called Pethor. Pethor being turned into Bosor, by a change of two letters ordinarily done by the jews in those times, their language being now degenerated into Syriac, viz. into and into.
Need I shew how there were multitudes of Jews in Babylon, that returned not with Ezra? Need I tell you, that in that Country there were three Jewish Universities? Or need I speak how there were ten Tribes scattered in Assyria? Then how proper was it for Peter to have been there?
Need I show how there were Multitudes of jews in Babylon, that returned not with Ezra? Need I tell you, that in that Country there were three Jewish Universities? Or need I speak how there were ten Tribes scattered in Assyria? Then how proper was it for Peter to have been there?
And since the ten Tribes and the two had been carried away Captive unto these Countries in former times, no doubt there were now no small remainders of them there.
And since the ten Tribes and the two had been carried away Captive unto these Countries in former times, no doubt there were now no small remainders of them there.
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Herein he held agreement with Paul, II. Gal. 9. He with James and John, gave to Paul and Barnabas the right hand of fellowship, that these should go unto the Heathen, and they unto the Circumcision. Tis true, there were some Jews in Rome, but they were but an handful in comparison, not a fit company to ingage the Minister of the Circumcision to come thither, to live and dye there. But rather on the Contrary.
Herein he held agreement with Paul, II Gal. 9. He with James and John, gave to Paul and Barnabas the right hand of fellowship, that these should go unto the Heathen, and they unto the Circumcision. This true, there were Some jews in Room, but they were but an handful in comparison, not a fit company to engage the Minister of the Circumcision to come thither, to live and die there. But rather on the Contrary.
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and good cause, but Peter had not so good cause to conceal its name, Plin. lib. III. cap. 5. Romae nomen alterum dicere arcanis ceremoniarum nesas habetur.
and good cause, but Peter had not so good cause to conceal its name, Pliny lib. III. cap. 5. Rome Nome alterum dicere Arcanis ceremoniarum Nesas habetur.
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For that Church strove for dignity of place before it did for superiority of Episcopacy. And upon this account tis like it was invented, that the Minister of Circumcision Peter, as well as the Minister of Uncircumcision Paul, was brought thither.
For that Church strove for dignity of place before it did for superiority of Episcopacy. And upon this account this like it was invented, that the Minister of Circumcision Peter, as well as the Minister of Uncircumcision Paul, was brought thither.
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I presume James would have been brought thither too, but that Josephus had prevented it by his story, relating he was slain at Jerusalem. And Ignatius is brought thither from Antioch. Thirdly, It was thought an honour to have such Patrons. And Rome being chief City, officiousness of story must do something more for the Church there.
I presume James would have been brought thither too, but that Josephus had prevented it by his story, relating he was slave At Jerusalem. And Ignatius is brought thither from Antioch. Thirdly, It was Thought an honour to have such Patrons. And Room being chief city, officiousness of story must do something more for the Church there.
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though not so justly. He writeth to the dispersed Jews in Pontus, Galatia, Capadocia, Asia, and Bithynia: but you may justly question why to them more than other, and why to no other.
though not so justly. He Writeth to the dispersed jews in Pontus, Galatia, Cappadocia, Asia, and Bythynia: but you may justly question why to them more than other, and why to no other.
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If I would insist upon the reason why he writes to these places, that he was never at, the same reason might more warrantably be given, that may be given of S. Pauls writing to Colosse, whose faces he never saw,
If I would insist upon the reason why he writes to these places, that he was never At, the same reason might more warrantably be given, that may be given of S. Paul's writing to Colosse, whose faces he never saw,
In the words of the Text are four things contained. I. Peter was at Babylon when he wrote this Epistle. II. There was a Church there. III. The title that he gives that Church, it was elect, together with those also to whom he writes. IV. This Church salutes the others.
In the words of the Text Are four things contained. I. Peter was At Babylon when he wrote this Epistle. II There was a Church there. III. The title that he gives that Church, it was elect, together with those also to whom he writes. IV. This Church salutes the Others.
For though he say not directly, I from Babylon salute you, but the Church which is at Babylon, &c. yet it is so plain, that he was then with that Church, that none ever scrupled it.
For though he say not directly, I from Babylon salute you, but the Church which is At Babylon, etc. yet it is so plain, that he was then with that Church, that none ever scrupled it.
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Let not your thoughts prejudge me to your impatience, as if I were setting in to tyre you with dispute, whether Peter were at Rome or no? I will confine my self to the Text,
Let not your thoughts prejudge me to your impatience, as if I were setting in to tyre you with dispute, whither Peter were At Room or no? I will confine my self to the Text,
and that only because this Text is brought as a proof that Peter was there. I shall therefore, First, speak something to the rise and original of that opinion.
and that only Because this Text is brought as a proof that Peter was there. I shall Therefore, First, speak something to the rise and original of that opinion.
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In all the Scripture you cannot find Peter nearer Rome, than in the Town Joppa; and our Protestant Writers have made it as plain as the Sun at noon day, that he was never there.
In all the Scripture you cannot find Peter nearer Room, than in the Town Joppa; and our Protestant Writers have made it as plain as the Sun At noon day, that he was never there.
But how should these good and learned Men come into that belief, viz. of a thing, that in it self had no ground? For satisfaction to which let us consider two things. I. In general to observe the proper causes of the rise of falshoods in Ecclesiastical Story. And II. to apply this particular case to them.
But how should these good and learned Men come into that belief, viz. of a thing, that in it self had no ground? For satisfaction to which let us Consider two things. I. In general to observe the proper Causes of the rise of falsehoods in Ecclesiastical Story. And II to apply this particular case to them.
First, From ignorance or misconstruction, when men have framed stories from phrases, or passages of Scripture, which they have misconstrued or not understood.
First, From ignorance or misconstruction, when men have framed stories from phrases, or passages of Scripture, which they have misconstrued or not understood.
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and not rightly understood, so it is too obvious in Ecclesiastical Story: when men have not understood, what such a phrase, passage or relation in Scripture meant, they have been ready to construe it according to their own ignorance, and to frame stories upon it according to their construction. I shall give but one Example,
and not rightly understood, so it is too obvious in Ecclesiastical Story: when men have not understood, what such a phrase, passage or Relation in Scripture meant, they have been ready to construe it according to their own ignorance, and to frame stories upon it according to their construction. I shall give but one Exampl,
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If you trace to the proper spring head, you will find it founded upon ignorance of the meaning of those words, in XXI. John 22. If I will that he tarry till I come what is that to thee? Which were mistaken when first spoken:
If you trace to the proper spring head, you will find it founded upon ignorance of the meaning of those words, in XXI. John 22. If I will that he tarry till I come what is that to thee? Which were mistaken when First spoken:
but from officiousness to do these men honour, that they might have more than bare naming in the New Testament. There is a particular fabulousness in Ecclesiastical History, that I know not whether to refer to ignoronce, or this, or to make it a mungrel of both.
but from officiousness to do these men honour, that they might have more than bore naming in the New Testament. There is a particular fabulousness in Ecclesiastical History, that I know not whither to refer to ignoronce, or this, or to make it a mongrel of both.
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And that, That the wise men, Matth. II. were three Kings, because it is said, Psal. LXX. 10. The Kings of Tarshish and of the Isles shall bring Presents, the Kings of Sheba and Seba shall offer gifts.
And that, That the wise men, Matthew II were three Kings, Because it is said, Psalm LXX. 10. The Kings of Tarshish and of the Isles shall bring Presents, the Kings of Sheba and Seba shall offer Gifts.
When I read Eusebius de Vita Constantini, and Sozomen, and Julian in Coesaribus, De Constantino, I cannot but be suspitious on both hands, that studium partium, odium & favor have made the contrary parties lay on so much black and white, that it is impossible to discern the true visage. Thousands of such Relations thus tainted might be produced.
When I read Eusebius de Vita Constantine, and Sozomen, and Julian in Coesaribus, De Constantino, I cannot but be suspicious on both hands, that studium partium, odium & favour have made the contrary parties lay on so much black and white, that it is impossible to discern the true visage. Thousands of such Relations thus tainted might be produced.
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Hence are more Martyrs in the Calendar, than ever were in the World, and more miracles than ever men of reason, especially that knew Scripture, did or well or can believe.
Hence Are more Martyrs in the Calendar, than ever were in the World, and more Miracles than ever men of reason, especially that knew Scripture, did or well or can believe.
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But sometimes this hath been done impiissima impudentia, out of a most wicked shamelesness. Some there have been, who have made it a trade to impose upon the belief of mankind, either to amuse mens minds,
But sometime this hath been done impiissima Impudentia, out of a most wicked shamelessness. some there have been, who have made it a trade to impose upon the belief of mankind, either to amuse men's minds,
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II. Now which of these four originals shall we refer this opinion unto? It is no doubt but animus decipiendi in this last and worst sence hath maintained, that St. Peter was at Rome, but that was not the first cause of that Position. Therefore let us try the Original of it by the three forementioned.
II Now which of these four originals shall we refer this opinion unto? It is no doubt but animus decipiendi in this last and worst sense hath maintained, that Saint Peter was At Room, but that was not the First cause of that Position. Therefore let us try the Original of it by the three forementioned.
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First, Might it not be occasioned by ignorance and misconstruction of Scripture? To make this appear the more probably to be a cause of it, let me preface these few things. 1. That from the death of Peter to the asserting of this opinion by authors of less suspition, was not an hundred and fifty years. 2. Observe, that the Scripture is silent of the place of Peters death,
First, Might it not be occasioned by ignorance and misconstruction of Scripture? To make this appear the more probably to be a cause of it, let me preface these few things. 1. That from the death of Peter to the asserting of this opinion by Authors of less suspicion, was not an hundred and fifty Years. 2. Observe, that the Scripture is silent of the place of Peter's death,
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partly, because neither were Copies of the New Testament so common, nor generally were men so well versed in them. 4. How easie was it to misconstrue this place;
partly, Because neither were Copies of the New Testament so Common, nor generally were men so well versed in them. 4. How easy was it to misconstrue this place;
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and take Babylon to signifie Rome, and so to use it as an argument to confirm Peters being there? And this mistake might be the original of that opinion.
and take Babylon to signify Room, and so to use it as an argument to confirm Peter's being there? And this mistake might be the original of that opinion.
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But however this might administer some occasion to this error, I should ascribe more influence to the two other things before mentioned, viz. Officiousness to Peter, and a study to advance Rome. For observe, First, In story we find that the Church of Rome was always much spoken of, and of great authority.
But however this might administer Some occasion to this error, I should ascribe more influence to the two other things before mentioned, viz. Officiousness to Peter, and a study to advance Room. For observe, First, In story we find that the Church of Room was always much spoken of, and of great Authority.
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1 Pet. I. 3. The Elect in the second verse are said to be begotten to a lively hope, and vers. 5. NONLATINALPHABET they are said to be kept by the power of God through Faith unto Salvation.
1 Pet. I. 3. The Elect in the second verse Are said to be begotten to a lively hope, and vers. 5. they Are said to be kept by the power of God through Faith unto Salvation.
the same infinite love is to all alike, in Joh. XVII. Christ makes that prayer for them all without any distinction. 4. All are appointed to the same determinate end, the sprinkling of blood, obedience, perseverance and Glory.
the same infinite love is to all alike, in John XVII. christ makes that prayer for them all without any distinction. 4. All Are appointed to the same determinate end, the sprinkling of blood, Obedience, perseverance and Glory.
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First observe hence, That Election doth not admit of magis & minus. 1. All are within the same act of Election in eternity, Ephes. I. 4, 6. According as he hath chosen us in him before the foundation of the World, &c. 2. All are elect a like in Christ as the Head. 3. All partake of the same love;
First observe hence, That Election does not admit of magis & minus. 1. All Are within the same act of Election in eternity, Ephesians I. 4, 6. According as he hath chosen us in him before the Foundation of the World, etc. 2. All Are elect a like in christ as the Head. 3. All partake of the same love;
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Where creature is to be understood as NONLATINALPHABET, is in Mark XVI. 15. Go ye into all the World and preach the Gospel to every creature, i. e. to the Gentile World.
Where creature is to be understood as, is in Mark XVI. 15. Go you into all the World and preach the Gospel to every creature, i. e. to the Gentile World.
This Harvest respects the Harvest of the Gospel among other Nations besides the Jews, for he spake these words when he was among the Samaritans. And that of the Apostle illustrates this further, viz. of the Gentiles coming into Christ; in VIII. Rom. 19. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God.
This Harvest respects the Harvest of the Gospel among other nations beside the jews, for he spoke these words when he was among the Samaritans. And that of the Apostle illustrates this further, viz. of the Gentiles coming into christ; in VIII. Rom. 19. For the earnest expectation of the creature waits for the manifestation of the Sons of God.
You read of three thousand souls converted, in II. Act. 41. and five thousand in IV. Chap. 4. and NONLATINALPHABET, many myriads, XXI. Chap. 20. And among the Gentiles they flocked into Christ as the Doves to the windows, insomuch that God in the Prophet says, Who begot me these, &c. they were so numerous.
You read of three thousand Souls converted, in II Act. 41. and five thousand in IV. Chap. 4. and, many myriads, XXI. Chap. 20. And among the Gentiles they flocked into christ as the Dove to the windows, insomuch that God in the Prophet Says, Who begotten me these, etc. they were so numerous.
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To that sense is that, in Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin.
To that sense is that, in Hebrew X. 26. If we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for since.
And he gives that very reason, that God called him by his grace to reveal his Son in him, that he might preach him among the Heathen, Gal. I. 15, 16. So much did the goodness of Gods grace out face sin,
And he gives that very reason, that God called him by his grace to reveal his Son in him, that he might preach him among the Heathen, Gal. I. 15, 16. So much did the Goodness of God's grace out face since,
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And so Egypt was the great enemy of Israel, and yet in Psal. LXXXVII. 4. I will make mention of Rahab, that is Egypt. And out of Egypt God called his Son. In Persons, Adam after the Devil caused his fall was restored to a better condition that he was in before it.
And so Egypt was the great enemy of Israel, and yet in Psalm LXXXVII. 4. I will make mention of Rahab, that is Egypt. And out of Egypt God called his Son. In Persons, Adam After the devil caused his fallen was restored to a better condition that he was in before it.
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and that both in places and persons. In places, for Example, Besides this of Babylon, I will instance in Antioch and Egypt. Antioch was built by Antiochus the greatest persecutor of Gods people,
and that both in places and Persons. In places, for Exampl, Beside this of Babylon, I will instance in Antioch and Egypt. Antioch was built by Antiochus the greatest persecutor of God's people,
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1. How doth Grace appear here to abound, where sin abounded? At Babel was the Confusion of Tongues, at Babel was the beginning of Heathenism, there was Idolatry practised in its height,
1. How does Grace appear Here to abound, where since abounded? At Babel was the Confusion of Tongues, At Babel was the beginning of Heathenism, there was Idolatry practised in its height,
and partly because his mind was to pitch upon that that made and preserved a right Church indeed in those times, that it was elected, chosen and taken out from among the rest of people rejected and cast off.
and partly Because his mind was to pitch upon that that made and preserved a right Church indeed in those times, that it was elected, chosen and taken out from among the rest of people rejected and cast off.
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and there was only a Remnant to be saved. II. Why he conceals the word Ecclesia, Church? viz. Partly because the other word NONLATINALPHABET, elected together, speaks it enough:
and there was only a Remnant to be saved. II Why he conceals the word Ecclesia, Church? viz. Partly Because the other word, elected together, speaks it enough:
To those this Apostle refers in the second Epistle III. 9. The Lord is not slack concerning his promise (as some men count slackness) but is long suffering to us ward, not willing that any should perish,
To those this Apostle refers in the second Epistle III. 9. The Lord is not slack Concerning his promise (as Some men count slackness) but is long suffering to us ward, not willing that any should perish,
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There shall arise false Christs and false Prophets, and shall shew great signs and wonders, in so much that (if it were possible) they shall deceive the very elect, Rom. XI. 5. Even so then, at this present time also there is a remnant according to the election of Grace.
There shall arise false Christ and false prophets, and shall show great Signs and wonders, in so much that (if it were possible) they shall deceive the very elect, Rom. XI. 5. Even so then, At this present time also there is a remnant according to the election of Grace.
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See how S. Peter mentioning the Dispersion in Pontus, Galatia, &c. styles them Elect, in the first Chapter and 2. vers. and here in the Text, elected together. Take two or three other places, Matth. XXIV. 22, 24. For the Elects sake those days shall be shortned.
See how S. Peter mentioning the Dispersion in Pontus, Galatia, etc. styles them Elect, in the First Chapter and 2. vers. and Here in the Text, elected together. Take two or three other places, Matthew XXIV. 22, 24. For the Elects sake those days shall be shortened.
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See also 1 Pet. II. 10. Which in time past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy.
See also 1 Pet. II 10. Which in time past were not a people, but Are now the people of God, which had not obtained mercy, but now have obtained mercy.
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Nay yet further back, Matth. III. 7. O Generation of Vipers, who hath warned you to flee from the wrath to come? Even in John the Baptists time they were destined for Gods wrath.
Nay yet further back, Matthew III. 7. Oh Generation of Vipers, who hath warned you to flee from the wrath to come? Even in John the Baptists time they were destined for God's wrath.
And that Epistle was writ the first of all the Epistles. And the Apostle S. Paul, Rom. XI. even concludes that they were cast off already, though when he wrote, it was long before the City was destroyed.
And that Epistle was writ the First of all the Epistles. And the Apostle S. Paul, Rom. XI. even concludes that they were cast off already, though when he wrote, it was long before the city was destroyed.
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For this God gave them up to a reprobate sense. As once for their sins God turned and gave them up to worship the Host of Heaven, Act. VII. 42. So for this God cast off the generality of the Nation,
For this God gave them up to a Reprobate sense. As once for their Sins God turned and gave them up to worship the Host of Heaven, Act. VII. 42. So for this God cast off the generality of the nation,
yet were of the same disposition, all zealous of their own Traditions, and bent upon persecuting the Preachers and Professors of Christian Religion, because that opposed them.
yet were of the same disposition, all zealous of their own Traditions, and bent upon persecuting the Preachers and Professors of Christian Religion, Because that opposed them.
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It is a wonder how the same spirit should be in all, those in Babylon, Judaea, Egypt, (except about Onias Temple) these places to which Peter writes, Greece, all the World over;
It is a wonder how the same Spirit should be in all, those in Babylon, Judaea, Egypt, (except about Onias Temple) these places to which Peter writes, Greece, all the World over;
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and withal for a singular Providence to all the World, viz. to acquaint the World with the true God against the time when the Gospel came to the Heathen.
and withal for a singular Providence to all the World, viz. to acquaint the World with the true God against the time when the Gospel Come to the Heathen.
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Seneca questions Ad Helviam cap. 6. Quid sibi Volunt in mediis Barbarorum regionibus Graecae urbes? Quid inter Indos Persas { que } Macedonicus sermo? What it meant, that the Greek Language and Greek Cities were found among Barbarous Nations? It was strange,
Senecca questions Ad Helviam cap. 6. Quid sibi Volunt in mediis Barbarorum regionibus Graecae Cities? Quid inter Indos Persas { que } Macedonicus sermon? What it meant, that the Greek Language and Greek Cities were found among Barbarous nations? It was strange,
And Secondly, Observe therefore, how History, that it might dignifie that Church in respect of its Original, hath brought Paul and Peter to be martyred at Rome, and John near it,
And Secondly, Observe Therefore, how History, that it might dignify that Church in respect of its Original, hath brought Paul and Peter to be martyred At Room, and John near it,
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but wheresoever they came, they carried the doctrine of the true God with them, Ezek. XXXVI. 22. There it is said, That they professed the Name of God among the Heathen where thy were scattered, though they profaned it.
but wheresoever they Come, they carried the Doctrine of the true God with them, Ezekiel XXXVI. 22. There it is said, That they professed the Name of God among the Heathen where thy were scattered, though they profaned it.
The great dispersion was from the two Tribes. The ten Tribes were shut up in the remote parts of Assyria, in Halock, Habor, &c. And you bear no more of them,
The great dispersion was from the two Tribes. The ten Tribes were shut up in the remote parts of Assyria, in Halock, Habor, etc. And you bear no more of them,
how in all parts of the Eastern Empire, of Babylon, Media, Persia, you may read Esth. III. 8. Haman said unto King Ahashuerus, There is a certain people scattered abroad,
how in all parts of the Eastern Empire, of Babylon, Media, Persiam, you may read Esth. III. 8. Haman said unto King Ahasuerus, There is a certain people scattered abroad,
Under these two words NONLATINALPHABET and Ecclesia, the Dispersion and the Church, joyned, we may best come to take up the force of the word NONLATINALPHABET, elected together. And here again I shall,
Under these two words and Ecclesia, the Dispersion and the Church, joined, we may best come to take up the force of the word, elected together. And Here again I shall,
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As for the word Church, tis not in the original, but only NONLATINALPHABET. But Translations generally say Church: and I know not what word else could come in,
As for the word Church, this not in the original, but only. But Translations generally say Church: and I know not what word Else could come in,
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the other not. 3. The Spirit of Sanctification only proves good, the other may be the occasion of evil. S. Pauls revelations were in danger to puff him up, 2 Cor. XII. 7. Lest I should be exalted above measure through the abundance of the Revelations, there was given unto me a thorn in the flesh, the messenger of Satan, to buffet me.
the other not. 3. The Spirit of Sanctification only Proves good, the other may be the occasion of evil. S. Paul's revelations were in danger to puff him up, 2 Cor. XII. 7. Lest I should be exalted above measure through the abundance of the Revelations, there was given unto me a thorn in the Flesh, the Messenger of Satan, to buffet me.
Secondly, These are of so different natures, that one is not the cause of the other. 1. The Spirit of Sanctification is only to help our infirmities, &c. the Spirit of Prophesie not. 2. The Spirit of Sanctification is beneficial to the person in order to his Salvation;
Secondly, These Are of so different nature's, that one is not the cause of the other. 1. The Spirit of Sanctification is only to help our infirmities, etc. the Spirit of Prophesy not. 2. The Spirit of Sanctification is beneficial to the person in order to his Salvation;
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then what need had he of the gift of the Spirit? It is said of John, Luke I. 15. That he should be filled with the Holy Ghost even from his mothers womb.
then what need had he of the gift of the Spirit? It is said of John, Lycia I. 15. That he should be filled with the Holy Ghost even from his mother's womb.
So though he fails of the Rule set in regard of the seasons, yet not of the Rule set of such causes producing such effects. So the Spirit hath set a Rule in Course in the work of Grace, that such cause produce such effect, that it should be Summer or Winter with the Christian as the Sun of Righteousness is near or far off.
So though he fails of the Rule Set in regard of the seasons, yet not of the Rule Set of such Causes producing such effects. So the Spirit hath Set a Rule in Course in the work of Grace, that such cause produce such Effect, that it should be Summer or Winter with the Christian as the Sun of Righteousness is near or Far off.
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So when Nature is inverted, that there happen winter-weather in Summer, and contra, Summer-weather in Winter, the Spirit is not departed from his work,
So when Nature is inverted, that there happen winter-weather in Summer, and contra, Summer-weather in Winter, the Spirit is not departed from his work,
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Holiness begins and sojourns in imperfection here, and ends in perfection hereafter. VII. Having the Spirit speaks having it for ever: XIII. Joh. 1. Having loved his own which were in the World, he loved them unto the end.
Holiness begins and sojourns in imperfection Here, and ends in perfection hereafter. VII. Having the Spirit speaks having it for ever: XIII. John 1. Having loved his own which were in the World, he loved them unto the end.
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The former is not lost nor extinguished by sin, nor could, only spoiled and soiled. The Devils for all their sin, yet are spiritual, intellectual, immortal substances.
The former is not lost nor extinguished by since, nor could, only spoiled and soiled. The Devils for all their since, yet Are spiritual, intellectual, immortal substances.
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Whether is it greater to be holy in the midst of sinfulness, or as Adam to be holy when no sin touched him? Which was greater for Lot to be holy in Sodome or in Abrahams house? Compare a Believer with Adam. Adam had Gods Image, the Believer hath Gods Image restored.
Whither is it greater to be holy in the midst of sinfulness, or as Adam to be holy when no since touched him? Which was greater for Lot to be holy in Sodom or in Abrahams house? Compare a Believer with Adam. Adam had God's Image, the Believer hath God's Image restored.
Why are we justified by perfect justification and righteousness (for so we are, because it is by the righteousness of Christ, which is called the righteousness of God) when we are not sanctified by perfect sanctification and holiness,
Why Are we justified by perfect justification and righteousness (for so we Are, Because it is by the righteousness of christ, which is called the righteousness of God) when we Are not sanctified by perfect sanctification and holiness,
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It is rendred also, The holiness of truth. The Gospel is oft called Truth, and if it be so to be rendred here then it means Evangelical holiness, not only in opposition to Legal, but to Adams. Evangelical holiness is the holiness,
It is rendered also, The holiness of truth. The Gospel is oft called Truth, and if it be so to be rendered Here then it means Evangelical holiness, not only in opposition to Legal, but to Adams. Evangelical holiness is the holiness,
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The English well and according to the Hebrew Idiom, reads true holiness: and so the Apostle seems to compare the holiness of the new man with Adams. His was true holiness,
The English well and according to the Hebrew Idiom, reads true holiness: and so the Apostle seems to compare the holiness of the new man with Adams. His was true holiness,
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I cannot but observe that in Ephes. IV. 24. The new man which after God is created in righteousness and true holiness: NONLATINALPHABET, which is rendred two ways:
I cannot but observe that in Ephesians IV. 24. The new man which After God is created in righteousness and true holiness:, which is rendered two ways:
It is a Paradox, Adam had perfection though not the Spirit; a Believer hath the Spirit, yet not perfection: and yet the Believers imperfection is more excellent than Adams perfection.
It is a Paradox, Adam had perfection though not the Spirit; a Believer hath the Spirit, yet not perfection: and yet the Believers imperfection is more excellent than Adams perfection.
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They that speak of a Light within them, that serves for all, if they mean Light from the Word, let them then own the Word; if they mean the Light of nature, that never yet lighted man to Heaven.
They that speak of a Light within them, that serves for all, if they mean Light from the Word, let them then own the Word; if they mean the Light of nature, that never yet lighted man to Heaven.
Cometh unto me as Teacher. And how did they hear and learn from the father, but from the Word of the Father? Growth of grace also is built up by the Word. 1 Pet. II. 2, 3. As new born babes desire the sincere milk of the Word, that ye may grow thereby.
Comes unto me as Teacher. And how did they hear and Learn from the father, but from the Word of the Father? Growth of grace also is built up by the Word. 1 Pet. II 2, 3. As new born babes desire the sincere milk of the Word, that you may grow thereby.
The Will chooseth, being perswaded by the Understanding, and the Understanding is perswaded by the object. And so the Spirit does in the work of Grace, Gen IX. 27. God shall perswade Japhet, 2 Cor. V. 11. We perswade men. Now this is not done but by the Word. The heart is moulded by the Spirit to receive perswasion:
The Will chooses, being persuaded by the Understanding, and the Understanding is persuaded by the Object. And so the Spirit does in the work of Grace, Gen IX. 27. God shall persuade Japheth, 2 Cor. V. 11. We persuade men. Now this is not done but by the Word. The heart is moulded by the Spirit to receive persuasion:
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But is the first work of the Law Grace? No, it is to fit the heart to receive Grace. Many now a days say, I have the Spirit. How came they by it? If they have it, it is an unnatural birth, not bred and born after Gods ordinary way.
But is the First work of the Law Grace? No, it is to fit the heart to receive Grace. Many now a days say, I have the Spirit. How Come they by it? If they have it, it is an unnatural birth, not bred and born After God's ordinary Way.
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The Law is subservient to the promise, so this work of the Law to Grace. Is a meer work of the Law sanctifying Grace? True, the work of the Law goes along with grace, hence many a gracious heart is under terrors.
The Law is subservient to the promise, so this work of the Law to Grace. Is a mere work of the Law sanctifying Grace? True, the work of the Law Goes along with grace, hence many a gracious heart is under terrors.
As Moses delivered the people of Israel into the hand of Joshua, so the Law when it hath sufficiently disciplined us, commits us into the hand of Grace. As in Gal. III. 17. The Covenant that was confirmed before of God in Christ, the Law, &c. cannot disannul, that it should make the promise of none effect.
As Moses Delivered the people of Israel into the hand of joshua, so the Law when it hath sufficiently disciplined us, commits us into the hand of Grace. As in Gal. III. 17. The Covenant that was confirmed before of God in christ, the Law, etc. cannot disannul, that it should make the promise of none Effect.
Now the Spirit never worketh sanctifying grace, but first useth this to make way: He plows the heart by common grace, and so prepares it for sanctifying grace.
Now the Spirit never works sanctifying grace, but First uses this to make Way: He blows the heart by Common grace, and so prepares it for sanctifying grace.
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but as yet it is not it, viz. Common grace. Such is Illumination to see ones Condition, Conviction with feeling, Conscience active, thoughts of Soul. This is called grace because more than nature, Common, because wicked men have it sometimes,
but as yet it is not it, viz. Common grace. Such is Illumination to see ones Condition, Conviction with feeling, Conscience active, thoughts of Soul. This is called grace Because more than nature, Common, Because wicked men have it sometime,
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When he sanctifieth, he doth it for the recovery of the Soul. Now there is a work between both, that is more than he doth as Creator, and less than as Sanctifier; but in tendency to the latter,
When he Sanctifieth, he does it for the recovery of the Soul. Now there is a work between both, that is more than he does as Creator, and less than as Sanctifier; but in tendency to the latter,
On whom is the unction of the Spirit, on him is first the unction of blood. As the person is accepted before his Service, Gen: IV. 4. The Lord had respect unto Abel and to his offering.
On whom is the unction of the Spirit, on him is First the unction of blood. As the person is accepted before his Service, Gen: IV. 4. The Lord had respect unto Abel and to his offering.
and the Priest shall put it upon the tip of the right ear of him that is to be cleansed, &c. And the Priest shall take some of the Log of oyl, &c. And the Priest shall put it upon the tip of the right ear, &c. First, Blood and then Oyl.
and the Priest shall put it upon the tip of the right ear of him that is to be cleansed, etc. And the Priest shall take Some of the Log of oil, etc. And the Priest shall put it upon the tip of the right ear, etc. First, Blood and then Oil.
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The Spirit is called the Spirit of Christ, is it possible then to have the Spirit absque Christo, without having Christ? And he is called his Spirit, not only, quia procedit a filio, because he proceeded from the Son, but because he gives him,
The Spirit is called the Spirit of christ, is it possible then to have the Spirit absque Christ, without having christ? And he is called his Spirit, not only, quia procedit a filio, Because he proceeded from the Son, but Because he gives him,
As Son and Spirit cooperated in mans creation, so in his renovation. Personal works are distinct, but never separate. Christ to Justifie, the Spirit to Sanctifie: but never one without the other.
As Son and Spirit cooperated in men creation, so in his renovation. Personal works Are distinct, but never separate. christ to Justify, the Spirit to Sanctify: but never one without the other.
Doth the Spirit the like in a way intended for Salvation? Who then could be saved? Spiritus movens, the Spirit moving, I said, was given to try, inhabitans, inhabiting only and undoubtedly to Recover. III. Having the Spirit presupposeth having of Christ, vers. 9. If any man have not the Spirit of Christ, he is none of Christs:
Does the Spirit the like in a Way intended for Salvation? Who then could be saved? Spiritus movens, the Spirit moving, I said, was given to try, inhabitants, inhabiting only and undoubtedly to Recover. III. Having the Spirit presupposeth having of christ, vers. 9. If any man have not the Spirit of christ, he is none of Christ:
This is the meaning of the new creature, 2 Cor. V. 17. If any man be in Christ Jesus he is a new creature, Eph. II. 10. For we are his workmanship created in Christ Jesus unto good works.
This is the meaning of the new creature, 2 Cor. V. 17. If any man be in christ jesus he is a new creature, Ephesians II 10. For we Are his workmanship created in christ jesus unto good works.
Now when Gods creation in man was spoiled, by Son and Spirit it is repaired. So that as Christ saith of himself, I come to seek and to save that which was lost, so the Spirit came to restore and repair what was decayed.
Now when God's creation in man was spoiled, by Son and Spirit it is repaired. So that as christ Says of himself, I come to seek and to save that which was lost, so the Spirit Come to restore and repair what was decayed.
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God created all things, and man an Epitomy of all, by the Word and Spirit, Son and Holy Ghost, XXXIII. Psal. 6. By the word of the Lord were the Heavens made, and all the host of them by the breath of his Mouth.
God created all things, and man an Epitome of all, by the Word and Spirit, Son and Holy Ghost, XXXIII. Psalm 6. By the word of the Lord were the Heavens made, and all the host of them by the breath of his Mouth.
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It is NONLATINALPHABET thy Creators in the plural: and teaches two things, That as the first lesson Youth is to learn is to know his Creator, so therewith to learn to know the Mystery of the Trinity, that created him.
It is thy Creators in the plural: and Teaches two things, That as the First Lesson Youth is to Learn is to know his Creator, so therewith to Learn to know the Mystery of the Trinity, that created him.
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But to know things to come was not for created knowledge, but the Creators. And the Serpent tickles him not with the promise of knowing future things, but of good and evil.
But to know things to come was not for created knowledge, but the Creators. And the Serpent tickles him not with the promise of knowing future things, but of good and evil.
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He could see future things as wrapt in causes, but not things contingent. Knowledge is part of Gods Image, Col. III. 10. The new man which is renewed in knowledge,
He could see future things as wrapped in Causes, but not things contingent. Knowledge is part of God's Image, Col. III. 10. The new man which is renewed in knowledge,
And let me ask, Could he have fallen, if he had had the Spirit? As the Spirit created him impeccaminosum, without sin, so if he had had the Spirit inhabiting and acting as in Saints, it had made him impeccabilem without possibility of sinning.
And let me ask, Could he have fallen, if he had had the Spirit? As the Spirit created him impeccaminosum, without since, so if he had had the Spirit inhabiting and acting as in Saints, it had made him impeccabilem without possibility of sinning.
God having created him, left him to himself, did no more to him, but as Creator. His holiness was not founded in Sanctification but in Creation. The Spirit created him,
God having created him, left him to himself, did no more to him, but as Creator. His holiness was not founded in Sanctification but in Creation. The Spirit created him,
True, Adam was perfectly righteous, intirely holy, and absolutely able so to act, but this was not founded in his having the Spirit, but meerly in his nature. He had the Image of God, not the Spirit of God.
True, Adam was perfectly righteous, entirely holy, and absolutely able so to act, but this was not founded in his having the Spirit, but merely in his nature. He had the Image of God, not the Spirit of God.
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and speak to this Question, What it is to have the Spirit? A question pertinent to be looked after, both because of that in vers. 9. where it is said, That if any man have not the Spirit of Christ he is none of his:
and speak to this Question, What it is to have the Spirit? A question pertinent to be looked After, both Because of that in vers. 9. where it is said, That if any man have not the Spirit of christ he is none of his:
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but I take up one clause without consideration of the connexion, and that whose construction is unquestionable, viz. We that have the first fruits of the Spirit.
but I take up one clause without consideration of the connexion, and that whose construction is unquestionable, viz. We that have the First fruits of the Spirit.
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for he presently after begins with Election and Reprobation, that may fall out to be thought of upon Gods calling of the Gentiles; if not as agreeable to the whole tenor of Scripture;
for he presently After begins with Election and Reprobation, that may fallen out to be Thought of upon God's calling of the Gentiles; if not as agreeable to the Whole tenor of Scripture;
Or take it, we Christians or Saints, that have first received the Spirit, we grone that God would make good the like upon the fulness of the Gentiles.
Or take it, we Christians or Saints, that have First received the Spirit, we groan that God would make good the like upon the fullness of the Gentiles.
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but foretel that the Wilderness should become Pools of water. And this we grone for, that is, we Jews, for them Gentiles, that they might partake of this Spirit as well as we.
but foretell that the Wilderness should become Pools of water. And this we groan for, that is, we jews, for them Gentiles, that they might partake of this Spirit as well as we.
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We. That is, we Jews among whom God bestowed his Spirit. I need not prove that God bestowed his Spirit first on the Jews. The Prophets oft call the Jewish Nation Pools of Water for this,
We. That is, we jews among whom God bestowed his Spirit. I need not prove that God bestowed his Spirit First on the jews. The prophets oft call the Jewish nation Pools of Water for this,
Christs mystical Body was growing up from time to time under the preaching and publishing of the Gospel by the Apostles, Prophets, Evangelists, &c. and was not yet arrived to a perfect man,
Christ mystical Body was growing up from time to time under the preaching and publishing of the Gospel by the Apostles, prophets, Evangelists, etc. and was not yet arrived to a perfect man,
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This, this same Apostle calls the measure of the stature of the fulness of Christ, Eph. IV. 13. He hath ordained in his Church divers orders of spiritual men;
This, this same Apostle calls the measure of the stature of the fullness of christ, Ephesians IV. 13. He hath ordained in his Church diverse order of spiritual men;
God had promised the Adoption of numberless sons from among the Gentiles, and this was to make up the whole mystical body. And this we grone for, waiting for the Adoption, to wit, the Redemption of our Body.
God had promised the Adoption of numberless Sons from among the Gentiles, and this was to make up the Whole mystical body. And this we groan for, waiting for the Adoption, to wit, the Redemption of our Body.
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In it are three words especially observable towards opening the sense of it: I. We. II. First fruits of the Spirit. III. Our Body. I will take them up inverso ordine, the last first.
In it Are three words especially observable towards opening the sense of it: I We. II First fruits of the Spirit. III. Our Body. I will take them up inverso Order, the last First.
For it might be shewed, that at this time, there were some extraordinary stirrings, as the child in the womb, among the Heathen towards this delivery, vers. 23. And not only they, but our selves also, which have the first fruits of the Spirit,
For it might be showed, that At this time, there were Some extraordinary stirrings, as the child in the womb, among the Heathen towards this delivery, vers. 23. And not only they, but our selves also, which have the First fruits of the Spirit,
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21. Because the creature, the heathen World, it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God, vers. 22. For we know that the whole creation, totus Mundus Ethnicus, the whole Heathen World, groneth and travaileth in pain together until now.
21. Because the creature, the heathen World, it self also shall be Delivered from the bondage of corruption into the glorious liberty of the children of God, vers. 22. For we know that the Whole creation, totus World Ethnicus, the Whole Heathen World, groans and Travaileth in pain together until now.
God had spoke much of his sons among the Gentiles; and now the Gentiles did wait for the manifestation of these Sons of God, vers. 20. For the creature was made subject to vanity;
God had spoke much of his Sons among the Gentiles; and now the Gentiles did wait for the manifestation of these Sons of God, vers. 20. For the creature was made Subject to vanity;
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And now to take up the whole NONLATINALPHABET in Paraphrase, vers. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
And now to take up the Whole in paraphrase, vers. 18. For I reckon that the sufferings of this present time Are not worthy to be compared with the glory which shall be revealed in us.
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neither were thankful, but NONLATINALPHABET became vain in their imaginations, Eph. IV. 17. That ye henceforth walk not as other Gentiles walk in the vanity of their mind:
neither were thankful, but became vain in their Imaginations, Ephesians IV. 17. That you henceforth walk not as other Gentiles walk in the vanity of their mind:
It is generally taken for a vanishing fading condition, whereas it signifies, Vanity of mind. This Apostle is a good Lexicon for this Rom. I. 21. Because when they knew God, they glorified him not as God,
It is generally taken for a vanishing fading condition, whereas it signifies, Vanity of mind. This Apostle is a good Lexicon for this Rom. I. 21. Because when they knew God, they glorified him not as God,
A second key that I shall take up and use for the explaining this place, is the Phrase NONLATINALPHABET vanity, vers. 20. NONLATINALPHABET, the creature was made subject to vanity.
A second key that I shall take up and use for the explaining this place, is the Phrase vanity, vers. 20., the creature was made Subject to vanity.
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For the expression does but render a phrase most usual among the Jews, viz. NONLATINALPHABET All creatures, which they use for all men or Nations, as I might shew you by multitudes of Examples.
For the expression does but render a phrase most usual among the jews, viz. All creatures, which they use for all men or nations, as I might show you by Multitudes of Examples.
The former is in Mark XVI. 15. Go ye into all the World, and preach the Gospel, NONLATINALPHABET to every creature. There it means all Nations. For Matthew so renders it in the parallel place, Matth. XXVIII. 19. Go ye therefore and teach all Nations. The second place is I.
The former is in Mark XVI. 15. Go you into all the World, and preach the Gospel, to every creature. There it means all nations. For Matthew so renders it in the parallel place, Matthew XXVIII. 19. Go you Therefore and teach all nations. The second place is I.
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If I be not deceived there are two phrases in the verses, as keys hanging at their own girdle, that do clearly unlock them into a sense far different from these,
If I be not deceived there Are two phrases in the Verses, as keys hanging At their own girdle, that do clearly unlock them into a sense Far different from these,
But quorsum haec? & cui •ini? Why is all this, and to what end? But I shall not now dispute this, only I would recommend to you to consider whether taking up this sense the Apostles argumentation be proper.
But Quorsum haec? & cui •ini? Why is all this, and to what end? But I shall not now dispute this, only I would recommend to you to Consider whither taking up this sense the Apostles argumentation be proper.
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Out of which two places so taken, what collections are made I need not tell you, viz. That after the Resurrection, Mundi Machina, the Fabrick of the World shall not be dissolved,
Out of which two places so taken, what collections Are made I need not tell you, viz. That After the Resurrection, Mundi Machina, the Fabric of the World shall not be dissolved,
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3. A third and which is most entertained, is, that by Creatura is meant Ipsissima mundi machina coelesti & elementari regione constans, the very fabrick of the world, consisting both of the heavenly and elementary region:
3. A third and which is most entertained, is, that by Creatura is meant Ipsissima mundi machina Coelesti & elementari region constans, the very fabric of the world, consisting both of the heavenly and elementary region:
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The main difficulty is what sense to put on the word Creature, vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God. And I find especially three.
The main difficulty is what sense to put on the word Creature, vers. 19. For the earnest expectation of the Creature waits for the manifestation of the Sons of God. And I find especially three.
And not only they, but we our selves, &c. does argue they must be, and there will appear, aliquid difficultatis propter vicinam difficultatem, some difficulty in them,
And not only they, but we our selves, etc. does argue they must be, and there will appear, Aliquid difficultatis propter vicinam difficultatem, Some difficulty in them,
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but our selves also, which have the first fruits of the Spirit, even we our selves grone within our selves, waiting for the adoption, to wit, the redemption of our Body.
but our selves also, which have the First fruits of the Spirit, even we our selves groan within our selves, waiting for the adoption, to wit, the redemption of our Body.
In the Church at Antioch there were several Prophets and Teachers, namely, Barnabas and Simeon, that was called Niger, and Lucius of Cyrene, and Manaen, and Saul: as you read in the XIII. Act. 1. In the Church at Jerusalem there were Apostles and Elders, XV. Act. 2. In the Church at Ephesus you meet with twelve, XIX. Act. And so it appears it was in this place;
In the Church At Antioch there were several prophets and Teachers, namely, Barnabas and Simeon, that was called Niger, and Lucius of Cyrene, and Manaen, and Saul: as you read in the XIII. Act. 1. In the Church At Jerusalem there were Apostles and Elders, XV. Act. 2. In the Church At Ephesus you meet with twelve, XIX. Act. And so it appears it was in this place;
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as the Congregation in the Synagogue said Amen after the publick Minister? So that you see, he sets a distinction here between the Minister and the private person;
as the Congregation in the Synagogue said Amen After the public Minister? So that you see, he sets a distinction Here between the Minister and the private person;
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And for further proof Consult, Secondly, vers. 16. Else when thou shalt bless with the Spirit how shall he that occupieth the room of the unlearned say, Amen, &c. of the unlearned, NONLATINALPHABET;
And for further proof Consult, Secondly, vers. 16. Else when thou shalt bless with the Spirit how shall he that occupieth the room of the unlearned say, Amen, etc. of the unlearned,;
In order to which he conferred the Holy Ghost on those whom he ordained, Act. XIX. 6. And when Paul had laid his hands upon them the Holy Ghost came on them,
In order to which he conferred the Holy Ghost on those whom he ordained, Act. XIX. 6. And when Paul had laid his hands upon them the Holy Ghost Come on them,
2. Those whom the Apostle ordained, he bestowed the Holy Ghost upon, otherwise they had been unable to have performed the work they were called to, that is, to preach the Gospel to unbelievers,
2. Those whom the Apostle ordained, he bestowed the Holy Ghost upon, otherwise they had been unable to have performed the work they were called to, that is, to preach the Gospel to unbelievers,
Which supposes that the members of the Church had these gifts of the Spirit, whereas these gifts were only imparted to Ministers. For the clearing of this consider these things.
Which supposes that the members of the Church had these Gifts of the Spirit, whereas these Gifts were only imparted to Ministers. For the clearing of this Consider these things.
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Here the Enthusiasts mistake, and they make much of this example, and their argumentation runs thus, Every one had a Psalm, had a Doctrine, had a Tongue, &c. And therefore it concludes, that any one may have the Spirit,
Here the Enthusiasts mistake, and they make much of this Exampl, and their argumentation runs thus, Every one had a Psalm, had a Doctrine, had a Tongue, etc. And Therefore it concludes, that any one may have the Spirit,
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So that the Corinthians had these gifts that were given, by virtue of the Apostles conferring the Holy Ghost, viz. to prophesie and to speak with Tongues.
So that the Corinthians had these Gifts that were given, by virtue of the Apostles conferring the Holy Ghost, viz. to prophesy and to speak with Tongues.
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Nor i• this ga•ns•id by thei• bei•g not ab•• to give up to Satan, in • Cor. V. where you find that c•nsu•e was inflicted upon the incestuous person by S. Paul himself;
Nor i• this ga•ns•id by thei• bei•g not ab•• to give up to Satan, in • Cor. V. where you find that c•nsu•e was inflicted upon the incestuous person by S. Paul himself;
To th• former question I answer, It is undoubted, but that spiritual gifts w••• in this Church, 1 Cor. I. 5. That i• every thing ye are inriched by him in all utterance, and in all knowledge.
To th• former question I answer, It is undoubted, but that spiritual Gifts w••• in this Church, 1 Cor. I. 5. That i• every thing you Are enriched by him in all utterance, and in all knowledge.
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Do this therefore that we say unto thee, vers. 23. This then is the Question, what is to be done in a certain case? Now the Case is this which is the second particular contained in the Text. II. The case propounded.
Do this Therefore that we say unto thee, vers. 23. This then is the Question, what is to be done in a certain case? Now the Case is this which is the second particular contained in the Text. II The case propounded.
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The Brethren at Jerusalem are here deliberating concerning the case of St. Pauls preaching to the Jews strangers, that they should forsake the Institutions of Moses: the report of which had given great distaste unto the believing Jews in Jerusalem. This was the case.
The Brothers At Jerusalem Are Here deliberating Concerning the case of Saint Paul's preaching to the jews Strangers, that they should forsake the Institutions of Moses: the report of which had given great distaste unto the believing jews in Jerusalem. This was the case.
What is then to be done? vers. 15. I will pray with the Spirit, and I will pray with the understanding also. So in Act. XXI. 22. NONLATINALPHABET; What is it therefore, the multitude must needs come together, for they will hear that thou art come.
What is then to be done? vers. 15. I will pray with the Spirit, and I will pray with the understanding also. So in Act. XXI. 22.; What is it Therefore, the multitude must needs come together, for they will hear that thou art come.
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And so vers. 15. compared with vers. 14. If I pray in an unknown Tongue, my spirit prayeth, but my understanding is unfruitful. And then comes on NONLATINALPHABET;
And so vers. 15. compared with vers. 14. If I pray in an unknown Tongue, my Spirit Prayeth, but my understanding is unfruitful. And then comes on;
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and if I be not much deceived, the same with NONLATINALPHABET a word used infinitely in the Talmud, and in Tanchum of NONLATINALPHABET the word occurs a thousand times.
and if I be not much deceived, the same with a word used infinitely in the Talmud, and in Tanchum of the word occurs a thousand times.
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When ye come together every one of you hath a Psalm, hath a Doctrine, a Tongue, hath a Revelation, hath an Interpretation. III. The Determination given.
When you come together every one of you hath a Psalm, hath a Doctrine, a Tongue, hath a Revelation, hath an Interpretation. III. The Determination given.
but certainly ending in non-edification, as the Apostle intimates by the conclusion of the verse. Such confusion indeed in their business, that we know not where to find them;
but Certainly ending in non-edification, as the Apostle intimates by the conclusion of the verse. Such confusion indeed in their business, that we know not where to find them;
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A SERMON PREACHED AT S. MARIES Cambridge, June 24. 1660. 1 COR. XIV. 26. How is it then Brethren? When ye come together every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a Revelation, hath an Interpretation:
A SERMON PREACHED AT S. MARY'S Cambridge, June 24. 1660. 1 COR. XIV. 26. How is it then Brothers? When you come together every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a Revelation, hath an Interpretation:
NONLATINALPHABET, Spiritual Songs, were other Songs in Scripture besides Davids. So you read of the Song of Moses and the Song of the Lamb, in XV. Revel. 3. 3. Observe the word NONLATINALPHABET, Ephes. V. The English translates it, to your selves, i. e.
, Spiritual Songs, were other Songs in Scripture beside Davids. So you read of the Song of Moses and the Song of the Lamb, in XV. Revel. 3. 3. Observe the word, Ephesians V. The English translates it, to your selves, i. e.
What is meant by the woman prophesying? Not preaching. For that is forbidden them in the Chapter wherein the Text is, 34. vers. Let your women keep silence in the Churches,
What is meant by the woman prophesying? Not preaching. For that is forbidden them in the Chapter wherein the Text is, 34. vers. Let your women keep silence in the Churches,
for it is not permitted them to speak, &c. Nay, nor so much as to ask any question, which in the Jewish assemblies at their Sermons was ordinary, vers. 35. And if they will learn any thing let them ask their husbands at home.
for it is not permitted them to speak, etc. Nay, nor so much as to ask any question, which in the Jewish assemblies At their Sermons was ordinary, vers. 35. And if they will Learn any thing let them ask their Husbands At home.
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and the praying and prophesying here used, is praying and praising or singing Psalms. Take the Apostles own gloss in this Chapter, vers. 15 I will pray with the Spirit,
and the praying and prophesying Here used, is praying and praising or singing Psalms. Take the Apostles own gloss in this Chapter, vers. 15 I will pray with the Spirit,
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NONLATINALPHABET, Hymns be such Psalms as are picked out and used for special occasions, as Hallel, those of Degrees, and for every day. So that word seems to imply, from the word NONLATINALPHABET that is used to express the Psalms that Christ and his Apostles sung at the Passover, which were ordinarily used by the Jews for that occasion.
, Hymns be such Psalms as Are picked out and used for special occasions, as Hallel, those of Degrees, and for every day. So that word seems to imply, from the word that is used to express the Psalms that christ and his Apostles sung At the Passover, which were ordinarily used by the jews for that occasion.
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As all the Congregation joyned in prayer with the Minister, and said Amen, vers. 16. So all the Congregation, Men and Women, joyned with him, that had and gave the Psalm, and sung with him.
As all the Congregation joined in prayer with the Minister, and said Amen, vers. 16. So all the Congregation, Men and Women, joined with him, that had and gave the Psalm, and sung with him.
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For the Conclusion I might produce even endless Encomiums and Extollings of this work in Christian Writers, viz. That it is the work of Angels, the Employment of glorified Saints, the musick of Heaven, &c. I confess I want words to express the excellency of this Duty.
For the Conclusion I might produce even endless Encomiums and Extollings of this work in Christian Writers, viz. That it is the work of Angels, the Employment of glorified Saints, the music of Heaven, etc. I confess I want words to express the excellency of this Duty.
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now I pray, now I mourn for my sins, for the Church of God, &c. To this I may apply that in vers. 15. I will sing with the understanding, if the place speaks in reference to a mans own understanding of what he prays or sings:
now I pray, now I mourn for my Sins, for the Church of God, etc. To this I may apply that in vers. 15. I will sing with the understanding, if the place speaks in Referente to a men own understanding of what he prays or sings:
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So likewise in this action of singing. Thus did they Revel. XV. 3. They sung the song of Moses, that is, they applied Moses song in Exod. XV. unto themselves.
So likewise in this actium of singing. Thus did they Revel. XV. 3. They sung the song of Moses, that is, they applied Moses song in Exod XV. unto themselves.
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It is commanded in Psal. XXXIV. 3. O magnifie the Lord with me, &c. The scruple is, that some prophane persons sing, that set forms are too narrow, &c. It is warrantable now notwithstanding these scruples to keep up to the Command,
It is commanded in Psalm XXXIV. 3. Oh magnify the Lord with me, etc. The scruple is, that Some profane Persons sing, that Set forms Are too narrow, etc. It is warrantable now notwithstanding these scruples to keep up to the Command,
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but not contra, not warrantable to omit the Command because of these scruples. There is no extinguishing a Duty because of some particular doubts concerning it.
but not contra, not warrantable to omit the Command Because of these scruples. There is no extinguishing a Duty Because of Some particular doubts Concerning it.
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explains it NONLATINALPHABET, admonishing one another, Which speaks it a publick exercise, and of communion, where all joyned, and stirred up one another. III.
explains it, admonishing one Another, Which speaks it a public exercise, and of communion, where all joined, and stirred up one Another. III.
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and one great work of it is singing, Rev. V. 9. And they sung a new song, &c. The ordinary practise was to sing the Psalms of David: but they sung a new song: and that is there set down, Thou art worthy to take the Book,
and one great work of it is singing, Rev. V. 9. And they sung a new song, etc. The ordinary practice was to sing the Psalms of David: but they sung a new song: and that is there Set down, Thou art worthy to take the Book,
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They are variously indeed taken, but very generally for the Psalms of David. Psalms NONLATINALPHABET i. e. Psalms upon any subject. Hymns NONLATINALPHABET i. e.
They Are variously indeed taken, but very generally for the Psalms of David. Psalms i. e. Psalms upon any Subject. Hymns i. e.
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When it does, it will break out in all wisdom, and in Teaching and Admonishing one another in Psalms and Hymns, &c. 2. Observe the three Titles he useth, Psalms, Hymns, Spiritual Songs.
When it does, it will break out in all Wisdom, and in Teaching and Admonishing one Another in Psalms and Hymns, etc. 2. Observe the three Titles he uses, Psalms, Hymns, Spiritual Songs.
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and a most fit vent it is to the Spirit, when both Tongue and Heart speak and put forth themselves in their best vigor by singing to the praise of God,
and a most fit vent it is to the Spirit, when both Tongue and Heart speak and put forth themselves in their best vigor by singing to the praise of God,
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Be filled with the spirit, speaking to your selves in Psalms and Hymus, &c. It is the very vent and issue, whereby a spiritual frame breaks out in its chiefest demonstration.
Be filled with the Spirit, speaking to your selves in Psalms and Hymus, etc. It is the very vent and issue, whereby a spiritual frame breaks out in its chiefest demonstration.
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And Col. III. 16. Let the word of Christ dwell in you richly in all Wisdom, Teaching and Admonishing one another in Psalms and Hymns and Spiritual Songs, singing with grace in your hearts to the Lord.
And Col. III. 16. Let the word of christ dwell in you richly in all Wisdom, Teaching and Admonishing one Another in Psalms and Hymns and Spiritual Songs, singing with grace in your hearts to the Lord.
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II. Now let us hear our great Apostle, the Apostle of the Gentiles. In two places he speaks to this subject, besides what he says in this Chapter, Ephes. V. 18, 19. Be filled with the Spirit:
II Now let us hear our great Apostle, the Apostle of the Gentiles. In two places he speaks to this Subject, beside what he Says in this Chapter, Ephesians V. 18, 19. Be filled with the Spirit:
However who thinks they sung in a Tongue they understood not, or in any other but the Vulgar? And here is our warrant for our framing the Psalms into our Tongue and Metre.
However who thinks they sung in a Tongue they understood not, or in any other but the vulgar? And Here is our warrant for our framing the Psalms into our Tongue and Metre.
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but the old Syriack or Chaldee, which they call Turgumica. And I should answer to the former question, That they had the Hagiographa now in the Tongue,
but the old Syriac or Chaldee, which they call Turgumica. And I should answer to the former question, That they had the Hagiographa now in the Tongue,
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But had they a Vulgar Translation in their own Tongue? This draws into another question, viz. What was their Tongue? I should answer, Not the Syriack we now read;
But had they a vulgar translation in their own Tongue? This draws into Another question, viz. What was their Tongue? I should answer, Not the Syriac we now read;
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3. NONLATINALPHABET, having sung a Hymn. In what Language? Here is a question indeed, and that might provoke a Scholastical dispute both in Divinity and Antiquity.
3., having sung a Hymn. In what Language? Here is a question indeed, and that might provoke a Scholastical dispute both in Divinity and Antiquity.
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That All-blessed Copy of peace and order, could have indited himself, could have inspired every Disciple to have been a David, but submits to order, which God had appointed, sings the Psalms of David, and tenders the Peace of the Church,
That All-blessed Copy of peace and order, could have Indited himself, could have inspired every Disciple to have been a David, but submits to order, which God had appointed, sings the Psalms of David, and tenders the Peace of the Church,
how is he his Son? We may say the like by way of admiration, If David in spirit call him Lord, how did he descend, to make use of his Poetry? What says our Caviller now? Set forms are too strait for the Spirit.
how is he his Son? We may say the like by Way of admiration, If David in Spirit call him Lord, how did he descend, to make use of his Poetry? What Says our Caviller now? Set forms Are too strait for the Spirit.
2. NONLATINALPHABET having sung. What? The very same that every company did, viz. The great Hallel, as it was called, which began at the CXIII. Psalm, and ended at the end of the CXVIII. No expositor but grants this, and no reason to the conrary;
2. having sung. What? The very same that every company did, viz. The great Hallel, as it was called, which began At the CXIII. Psalm, and ended At the end of the CXVIII. No expositor but grants this, and no reason to the conrary;
when it is said NONLATINALPHABET, when they had sung. What can they say to this that refuse to joyn with us in this exercise? Will they, can they say that Judas was not there? But if that be granted, that he was gone,
when it is said, when they had sung. What can they say to this that refuse to join with us in this exercise? Will they, can they say that Judas was not there? But if that be granted, that he was gone,
though the Psalm were of their own composing, yet the Congregation bare some part in it, as Miriam with Moses, XV. Exod. 21. Apostolos cecinisse, the Apostles sung.
though the Psalm were of their own composing, yet the Congregation bore Some part in it, as Miriam with Moses, XV. Exod 21. Apostles cecinisse, the Apostles sung.
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That men might understand that the Apostles joyned with Christ in singing. And very true; for it was the custom among the Jews in all companies that celebrated the Passover, so to do:
That men might understand that the Apostles joined with christ in singing. And very true; for it was the custom among the jews in all companies that celebrated the Passover, so to do:
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Beza approves of Erasmus here for departing from the Vulgar. That hath it Hymno dicto; He cum cecinissent. Beza hereupon, Ut intelligatur Apostolos una cum Christo cecinisse.
Beza approves of Erasmus Here for departing from the vulgar. That hath it Hymn Dicto; He cum cecinissent. Beza hereupon, Ut intelligatur Apostles una cum Christ cecinisse.
I. Our Saviour the very next thing he did, after signing, sealing, and sanctionating the New Testament, was to sing a Psalm. And who then can doubt of the institution of this as a New Testament - duty, Matth. XXVI. 28. 29, 30. For this is my blood of the New Testament which is shed for many for the remission of sins.
I. Our Saviour the very next thing he did, After signing, sealing, and sanctionating the New Testament, was to sing a Psalm. And who then can doubt of the Institution of this as a New Testament - duty, Matthew XXVI. 28. 29, 30. For this is my blood of the New Testament which is shed for many for the remission of Sins.
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I shall therefore only speak to three things. I. The warrant of Christ for the observance of this Duty. II. The admonitions of the Apostle for the same purpose. And III. An Instance or two of the practise of all the Church.
I shall Therefore only speak to three things. I. The warrant of christ for the observance of this Duty. II The admonitions of the Apostle for the same purpose. And III. an Instance or two of the practice of all the Church.
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I need to say no more to shew that so excellent a Duty could not but be setled by Christ, with others, in the Christian Church, the very nature of the thing may speak it.
I need to say no more to show that so excellent a Duty could not but be settled by christ, with Others, in the Christian Church, the very nature of the thing may speak it.
But herein is not only a sign of communion, but also mutual excitation. As David speaks when he was at this work, Psal XXXIV. 3. O magnifie the Lord with me,
But herein is not only a Signen of communion, but also mutual excitation. As David speaks when he was At this work, Psalm XXXIV. 3. Oh magnify the Lord with me,
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Tis a story goes of St. Austin, that it was one means of his conversion, the hearing the heavenly singing of Psalms at Milan. As all our Duties here in publick carry some bond and badge of communion:
This a story Goes of Saint Austin, that it was one means of his conversion, the hearing the heavenly singing of Psalms At Milan. As all our Duties Here in public carry Some bound and badge of communion:
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Our singing is measured in deliberate time, not more for Musick than Meditation. He that seeks not, finds not this advantage in singing Psalms, hath not yet learned what it means.
Our singing is measured in deliberate time, not more for Music than Meditation. He that seeks not, finds not this advantage in singing Psalms, hath not yet learned what it means.
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viz. Meditation. Set before you one in the posture to sing to the best advantage: eyes lift up to Heaven denote his desire that his heart may be there too:
viz. Meditation. Set before you one in the posture to sing to the best advantage: eyes lift up to Heaven denote his desire that his heart may be there too:
Meditation must follow after hearing the word, and praying with the Minister, for new sentences still succeeding, give not liberty in the instant well to muse and consider upon what is spoken.
Meditation must follow After hearing the word, and praying with the Minister, for new sentences still succeeding, give not liberty in the instant well to muse and Consider upon what is spoken.
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as Elisha being put into a passion and disturbance at the sight of the King of Israel, called for Temple Musick to pacifie and allay his discomposed mind, 2 King. III. 14, 15. And Elisha said, as the Lord of Hosts liveth before whom I stand,
as Elisha being put into a passion and disturbance At the sighed of the King of Israel, called for Temple Music to pacify and allay his discomposed mind, 2 King. III. 14, 15. And Elisha said, as the Lord of Hosts lives before whom I stand,
See the Apostle arguing for singing upon this account, V. Ephes. 18, 19. Be filled with the spirit, Speaking to your selves in Psalms and Hymns and spiritual Songs, singing and making melody in your hearts to the Lord.
See the Apostle arguing for singing upon this account, V. Ephesians 18, 19. Be filled with the Spirit, Speaking to your selves in Psalms and Hymns and spiritual Songs, singing and making melody in your hearts to the Lord.
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Many things are spoken of the excellency of the book of Psalms; and many may be spoken of the Excellency of singing Psalms. I may allude to that expression, Many daughters have done virtuously, but thou excellest them all.
Many things Are spoken of the excellency of the book of Psalms; and many may be spoken of the Excellency of singing Psalms. I may allude to that expression, Many daughters have done virtuously, but thou excellest them all.
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You know what arguments are brought against this our practise. 1. That the Congregation is not holy enough to joyn with in the performance of this Duty, the very same argument which some urge against the reception of the holy Sacrament. 2. That they being set forms are too narrow to express our particular wants and thanksgivings. 3. That every one doth not understand, and we should sing with understanding, vers. 15. Therefore I shall take up this Discourse the rather, to shew that singing of Davids Psalms is a Duty incumbent upon Christians. For the clearing of this, I shall First, speak something of the nature of this work, which will speak it moral, and upon that account fit to be used in the Christian Church.
You know what Arguments Are brought against this our practice. 1. That the Congregation is not holy enough to join with in the performance of this Duty, the very same argument which Some urge against the reception of the holy Sacrament. 2. That they being Set forms Are too narrow to express our particular Wants and thanksgivings. 3. That every one does not understand, and we should sing with understanding, vers. 15. Therefore I shall take up this Discourse the rather, to show that singing of Davids Psalms is a Duty incumbent upon Christians. For the clearing of this, I shall First, speak something of the nature of this work, which will speak it moral, and upon that account fit to be used in the Christian Church.
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Nay, though this place speak it not clear, yet others do, That it was the practise to sing Davids Psalms in the publick Congregation, the whole Congregation together.
Nay, though this place speak it not clear, yet Others do, That it was the practice to sing Davids Psalms in the public Congregation, the Whole Congregation together.
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or penned by others, the former whereof seems more probable, yet the very mode and work of their singing Psalms, shews that it was a practise in the Christian Church from its very beginning.
or penned by Others, the former whereof seems more probable, yet the very mode and work of their singing Psalms, shows that it was a practice in the Christian Church from its very beginning.
And that the rather, because it hath been spoken against in the cross times, that have gone over our heads, wherein all Religion has been brought into dispute.
And that the rather, Because it hath been spoken against in the cross times, that have gone over our Heads, wherein all Religion has been brought into dispute.
I shall therefore only meddle with the first at present, Hath a Psalm: and speak something concerning that great and heavenly work of singing of Psalms in Christian Congregations.
I shall Therefore only meddle with the First At present, Hath a Psalm: and speak something Concerning that great and heavenly work of singing of Psalms in Christian Congregations.
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That is, one to sing prayse, and one or two to preach. But vers. 30. If any have a Revelation, let the first, that had the Psalm, give place, and let him rather be heard,
That is, one to sing praise, and one or two to preach. But vers. 30. If any have a Revelation, let the First, that had the Psalm, give place, and let him rather be herd,
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as in Act. XIII. 2. As they ministred unto the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them.
as in Act. XIII. 2. As they ministered unto the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them.
And he is called a Prophet, in 27. vers. And you meet with him again, in XXI, Chap. 10. Or the Revelation was of something, that God would have his Church to do,
And he is called a Prophet, in 27. vers. And you meet with him again, in XXI, Chap. 10. Or the Revelation was of something, that God would have his Church to do,
either a Revelation of something to come, for a warning to the Church, as Agabus, Act. XI. 28. who signified by the Spirit, that there should be a great dearth throughout all the World, which came to pass in the days of Claudius Caesar.
either a Revelation of something to come, for a warning to the Church, as Agabus, Act. XI. 28. who signified by the Spirit, that there should be a great dearth throughout all the World, which Come to pass in the days of Claudius Caesar.
It is usually said of these extraordinary gifts, that they are, Tongues and Prophesie: but see Act. X. 46. They heard them speak with Tongues and magnifie God.
It is usually said of these extraordinary Gifts, that they Are, Tongues and Prophesy: but see Act. X. 46. They herd them speak with Tongues and magnify God.
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So here hath a Doctrine. The Apostles by the Imposition of hands ordained Ministers, and gave them Spiritual abilities to prophesie, or preach and unfold the Doctrine of Christ and Salvation.
So Here hath a Doctrine. The Apostles by the Imposition of hands ordained Ministers, and gave them Spiritual abilities to prophesy, or preach and unfold the Doctrine of christ and Salvation.
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And Chap. XIX. 24, 25. And the Spirit of God was upon him also, and he went on and prophesied until he came to Naioth in Rama NONLATINALPHABET and he went on and praised. And he stript off his cloths, i. e. his royal robes NONLATINALPHABET and praised.
And Chap. XIX. 24, 25. And the Spirit of God was upon him also, and he went on and prophesied until he Come to Naioth in Rama and he went on and praised. And he stripped off his clothes, i. e. his royal robes and praised.
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1. The word Prophesying is taken for singing and praysing. So 1 Sam. X. 5. Thou shalt meet a company of Prophets coming down from the high place with a Psaltery and a Tabret,
1. The word Prophesying is taken for singing and praising. So 1 Sam. X. 5. Thou shalt meet a company of prophets coming down from the high place with a Psaltery and a Tabret,
That is, Either to speak with strange Tongues himself, or to Interpret them that do. II. Prophesying. What is comprized under that, is explained by those three words.
That is, Either to speak with strange Tongues himself, or to Interpret them that do. II Prophesying. What is comprised under that, is explained by those three words.
Where you see the Spiritual gifts in the first verse are divided into Tongues and Prophesie. Now all these five are thus reduced to these two. I. Speaking with Tongues. That which is meant by it, is couched under those two words, Hath a Tongue, hath an Interpretation.
Where you see the Spiritual Gifts in the First verse Are divided into Tongues and Prophesy. Now all these five Are thus reduced to these two. I Speaking with Tongues. That which is meant by it, is couched under those two words, Hath a Tongue, hath an Interpretation.
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For he that speaketh in an unknown Tongue speaketh not unto men, but unto God, &c. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
For he that speaks in an unknown Tongue speaks not unto men, but unto God, etc. But he that Prophesieth speaks unto men to edification, and exhortation, and Comfort.
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And now to proceed in the Explanation of the Text. The extraordinary gifts of the the Spirit are comprized under two heads in Scripture, Tongues, and Prophesie, XIX. Act. 6. The Holy Ghost came upon them, and they spake with Tongues and prophesied.
And now to proceed in the Explanation of the Text. The extraordinary Gifts of the the Spirit Are comprised under two Heads in Scripture, Tongues, and Prophesy, XIX. Act. 6. The Holy Ghost Come upon them, and they spoke with Tongues and prophesied.
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One hath a Psalm, others a Doctrine, others a Tongue, others a Revelation, and some an Interpretation. And the word NONLATINALPHABET every one, means not that every one had all these,
One hath a Psalm, Others a Doctrine, Others a Tongue, Others a Revelation, and Some an Interpretation. And the word every one, means not that every one had all these,
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So for many of the publick Ministers in their Synagogues to speak together, to read, interpret together, their own records do so far assert it, that they set the number how many together in each,
So for many of the public Ministers in their Synagogues to speak together, to read, interpret together, their own records do so Far assert it, that they Set the number how many together in each,
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NONLATINALPHABET The Doctor in his School whispered in the Hebrew. If you conceive the strange Tongue here used by them to be Hebrew, as there is the most reason to do so, being a Church that Judaized in many other things,
The Doctor in his School whispered in the Hebrew. If you conceive the strange Tongue Here used by them to be Hebrew, as there is the most reason to do so, being a Church that Judaized in many other things,
they followed the customs and opinions of the Jews, in praying vailed, in wearing long hair, and in their misconstruction of the Holy Sacrament; so they did here, both in speaking in a strange Tongue,
they followed the customs and opinions of the jews, in praying veiled, in wearing long hair, and in their misconstruction of the Holy Sacrament; so they did Here, both in speaking in a strange Tongue,
Some thought best to spend the time in singing Psalms, others thought the time better spent in delivering some doctrine, others in speaking with strange Tongues, &c. 2. Or indeed rather in both these practises they Judaized. As in Chap. XI.
some Thought best to spend the time in singing Psalms, Others Thought the time better spent in delivering Some Doctrine, Others in speaking with strange Tongues, etc. 2. Or indeed rather in both these practises they Judaized. As in Chap. XI.
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Note we the miscarriage of these Ministers in the Church about these gifts is two fold. 1. That they spake with Tongues not to Edification: for they were not understood. 2. That they prophesied (when they might be understood,
Note we the miscarriage of these Ministers in the Church about these Gifts is two fold. 1. That they spoke with Tongues not to Edification: for they were not understood. 2. That they prophesied (when they might be understood,
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1. From the platform of the Synagogue, where though there was but one Chazan, Angelus, yet there were ten learned Men, who took care of the Congregation, able to teach,
1. From the platform of the Synagogue, where though there was but one Chazan, Angelus, yet there were ten learned Men, who took care of the Congregation, able to teach,
and it may be it was in this very Church, if Gaius to whom John writes was the same with Gaius of Corinth. This numerousness of Ministers was practised in the Christian Church;
and it may be it was in this very Church, if Gaius to whom John writes was the same with Gaius of Corinth. This numerousness of Ministers was practised in the Christian Church;
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The King of Persia thought he might do what he would with the Jews, who were now his own people, had information against them, that their City had been rebellious, and hurtful unto Kings and Provinces, and thereupon forbad the building it, Ezra IV. But yet Michael there Prince takes their part against the Prince of Persia. So they,
The King of Persiam Thought he might do what he would with the jews, who were now his own people, had information against them, that their city had been rebellious, and hurtful unto Kings and Provinces, and thereupon forbade the building it, Ezra IV. But yet Michael there Prince Takes their part against the Prince of Persiam. So they,
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And the reason of it was, because of the hindring the building of the Temple, Ezra IV. 24. Then ceased the work of the house of God, which is at Jerusalem.
And the reason of it was, Because of the hindering the building of the Temple, Ezra IV. 24. Then ceased the work of the house of God, which is At Jerusalem.
I shall not question whether he had knowledge of his success before? If I should say, he had not, it would be no Soloecism; since the will of God is revealed to Angels not all at once,
I shall not question whither he had knowledge of his success before? If I should say, he had not, it would be no Solecism; since the will of God is revealed to Angels not all At once,
Now he hath knowledge of the Will of God, and his Commission to fight against the King of Persia. And here we may understand a parallel Phrase, Judg. V. 20. They fought from Heaven, the Stars in their courses fought against Sisera.
Now he hath knowledge of the Will of God, and his Commission to fight against the King of Persiam. And Here we may understand a parallel Phrase, Judges V. 20. They fought from Heaven, the Stars in their courses fought against Sisera.
None holdeth with me. Where are the thousands of Angels? There were many against Sisera, and none here? Is not the cause the same? Jacob to have an army of Angels, Gen. XXXII. 2. and the whole people of God but one? Where are they,
None holds with me. Where Are the thousands of Angels? There were many against Sisera, and none Here? Is not the cause the same? Jacob to have an army of Angels, Gen. XXXII. 2. and the Whole people of God but one? Where Are they,
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in that he is called your Prince. For who is the Prince of the Church but Christ? And Chap. XII. 1. He is called the great Prince. And in Revel. XII. mention is made of Michael and the Dragon, that is, Christ and Satan.
in that he is called your Prince. For who is the Prince of the Church but christ? And Chap. XII. 1. He is called the great Prince. And in Revel. XII. mention is made of Michael and the Dragon, that is, christ and Satan.
Of this discourse we may make this Use. First, To tremble to oppose Soul-saving Religion. Secondly, We may see the certain induring and continuance of it, because Christ defends it.
Of this discourse we may make this Use. First, To tremble to oppose Soul-saving Religion. Secondly, We may see the certain enduring and Continuance of it, Because christ defends it.
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In Scripture Gods gracious dealing with his people is ascribed to his mercy, and to his Name. And to that alone must the glory of this our deliverance be given also.
In Scripture God's gracious dealing with his people is ascribed to his mercy, and to his Name. And to that alone must the glory of this our deliverance be given also.
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these and other things are Spots. But I keep close to the Apostles meaning, and consider the persons he speaks of, such as I described unto you, false Teachers, that pretended to the Spirit, and to preach and work Miracles by the Spirit. And I shall discourse a little concerning the great delusion that is by pretence of the Spirit: and this the rather that I may speak something like in subsequence to that I treated upon at our last Meeting.
these and other things Are Spots. But I keep close to the Apostles meaning, and Consider the Persons he speaks of, such as I described unto you, false Teachers, that pretended to the Spirit, and to preach and work Miracles by the Spirit. And I shall discourse a little Concerning the great delusion that is by pretence of the Spirit: and this the rather that I may speak something like in subsequence to that I treated upon At our last Meeting.
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So that a mans assurance of his happy estate is not by any Spirit of Revelation, but of Sanctification, not from Inspiration, but from the work and testimony of a good Conscience; the Spirit of God in grace bearing witness to our Spirits.
So that a men assurance of his happy estate is not by any Spirit of Revelation, but of Sanctification, not from Inspiration, but from the work and testimony of a good Conscience; the Spirit of God in grace bearing witness to our Spirits.
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I say further ▪ To love God. A man may feel some kind of change of heart in common grace Common grace is Gods ordinary way for working Saving grace; his keys, Illumination, stirring of Conscience, fear of Hell, some kind of Grief.
I say further ▪ To love God. A man may feel Some kind of change of heart in Common grace Common grace is God's ordinary Way for working Saving grace; his keys, Illumination, stirring of Conscience, Fear of Hell, Some kind of Grief.
In that question about perseverance and loss of grace, as in the case of David, Peter, &c. we say, That the Act may be suspended and lost for the present, but the Habit not.
In that question about perseverance and loss of grace, as in the case of David, Peter, etc. we say, That the Act may be suspended and lost for the present, but the Habit not.
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but there would be some persons Oracular as Moses. If any limit then, where is it fixed? I say at the fall of Jerusalem. And I will prove it by what they bring to prove Prophesie for these days, Act. II. 17. And it shall come to pass in the last days saith God, I will pour out my Spirit upon all flesh,
but there would be Some Persons Oracular as Moses. If any limit then, where is it fixed? I say At the fallen of Jerusalem. And I will prove it by what they bring to prove Prophesy for these days, Act. II 17. And it shall come to pass in the last days Says God, I will pour out my Spirit upon all Flesh,
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and their sons and their daughters shall Prophesie, &c. By the last days, they would understand it of the World, I, of Jerusalem. So in divers places besides.
and their Sons and their daughters shall Prophesy, etc. By the last days, they would understand it of the World, I, of Jerusalem. So in diverse places beside.
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and Christs coming is said to be in the last days. So that if we take not the pouring out of the Spirit in the last days, in that sence, we swerve from the sence of the phrase in Scripture.
and Christ coming is said to be in the last days. So that if we take not the pouring out of the Spirit in the last days, in that sense, we swerve from the sense of the phrase in Scripture.
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So that here is a discovery of the third delusion, that Prophesie still continues, whereas it was to cease at the fall of Jerusalem, and there is no promise, whereupon any hath reason to expect it in these times.
So that Here is a discovery of the third delusion, that Prophesy still continues, whereas it was to cease At the fallen of Jerusalem, and there is no promise, whereupon any hath reason to expect it in these times.
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It has ever been Gods way, since he first wrote words, to teach his Church by a studious learned Ministry, who were to explain the Scripture by study, not by the Spirit. Mistake not, this Ministry consisted not of Prophets, (they were occasional,
It has ever been God's Way, since he First wrote words, to teach his Church by a studious learned Ministry, who were to explain the Scripture by study, not by the Spirit. Mistake not, this Ministry consisted not of prophets, (they were occasional,
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and of necessity,) but of Priests and Levites. We are sent to them, Hag. II. 11. Thus saith the Lord of Hosts, ask now the Priests concerning the Law, Mal. II. 7. For the Priests lips should keep knowledge,
and of necessity,) but of Priests and Levites. We Are sent to them, Hag. II 11. Thus Says the Lord of Hosts, ask now the Priests Concerning the Law, Malachi II 7. For the Priests lips should keep knowledge,
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But when the New Testament was written, there was no further need of inspiration. And then the Church was sufficiently instructed by ordinary Ministers,
But when the New Testament was written, there was no further need of inspiration. And then the Church was sufficiently instructed by ordinary Ministers,
Thus Christ would bring S. Peter to assurance of his Estate after his denial, by this trial, Lovest thou me? Not by any revelation that Christ loved him,
Thus christ would bring S. Peter to assurance of his Estate After his denial, by this trial, Lovest thou me? Not by any Revelation that christ loved him,
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As common grace is called grace, because 'tis above the ordinary working of nature, so this is called revelation, because above the work of common light. 2. How do men come to assurance of pardon and salvation? Not by the Spirit of revelation in their sence, not by any immediate whispers from Heaven, but another way.
As Common grace is called grace, Because it's above the ordinary working of nature, so this is called Revelation, Because above the work of Common Light. 2. How do men come to assurance of pardon and salvation? Not by the Spirit of Revelation in their sense, not by any immediate whispers from Heaven, but Another Way.
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now it is brought so near his heart that he feels warmness, he feels life and sence and operation of these things, is as it were changed into these things;
now it is brought so near his heart that he feels warmness, he feels life and sense and operation of these things, is as it were changed into these things;
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A man before Grace sees the banquet God hath provided for his people, hath by the word learned the nature and definition of Faith, Repentance, Holiness, Love of God, and Love to God, but as yet he does but see the banquet;
A man before Grace sees the banquet God hath provided for his people, hath by the word learned the nature and definition of Faith, Repentance, Holiness, Love of God, and Love to God, but as yet he does but see the banquet;
So that the Revelation given to the Saints is this, that God reveals the experience of those things, that we have learned before in the Theory from Scripture, a saving feeling of the hope of his calling,
So that the Revelation given to the Saints is this, that God reveals the experience of those things, that we have learned before in the Theory from Scripture, a Saving feeling of the hope of his calling,
but in what sence? Not, to foresee things to come, not to understand the Grammatical construction of Scripture without study, not to preach by the Spirit:
but in what sense? Not, to foresee things to come, not to understand the Grammatical construction of Scripture without study, not to preach by the Spirit:
The Apostle prays, Ephes. I. 17. That God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him. And God gives this Spirit;
The Apostle prays, Ephesians I. 17. That God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him. And God gives this Spirit;
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and given when he was to begin his Mediation? Consider his own words, Mark. XIII. 32. But of that day and that hour knoweth no man, no not the Angels which are in Heaven,
and given when he was to begin his Mediation? Consider his own words, Mark. XIII. 32. But of that day and that hour Knoweth no man, no not the Angels which Are in Heaven,
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As these differ in their ends, so are they from different originals; holiness from the purity of his nature, indowments by extraordinary donation. If he had the Spirit in extraordinary guifts of Revelation and Miracles, by vertue of his holy nature,
As these differ in their ends, so Are they from different originals; holiness from the purity of his nature, endowments by extraordinary donation. If he had the Spirit in extraordinary Gifts of Revelation and Miracles, by virtue of his holy nature,
But the guifts of the Spirit were to fit him for Mediatorship, to cast out Devils, to reveal the will of God, to work Miracles to confirm that Doctrine.
But the Gifts of the Spirit were to fit him for Mediatorship, to cast out Devils, to reveal the will of God, to work Miracles to confirm that Doctrine.
Now see what a cheat they are in This to themselves, (if they believe it themselves) and to others that believe it, in this argumentation, I am holy, therefore I have the Spirit of Revelation.
Now see what a cheat they Are in This to themselves, (if they believe it themselves) and to Others that believe it, in this argumentation, I am holy, Therefore I have the Spirit of Revelation.
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Sanctification is quite through, I Thess. V. 23. Revelation only in the understanding. 5. They are of different Effects; Sanctification never produceth but what is good:
Sanctification is quite through, I Thess V. 23. Revelation only in the understanding. 5. They Are of different Effects; Sanctification never Produceth but what is good:
the Spirit of Revelation sometimes to wicked men. So it was imparted to Balaam, Numb. XXIII. so likewise to Judas and Caiaphas. 2. They are bestowed upon different ends: Holiness for the good of him that hath it, Revelation for the benefit of others. 3. They are of different manners and operations. The Spirit of Sanctification changeth the heart;
the Spirit of Revelation sometime to wicked men. So it was imparted to balaam, Numb. XXIII. so likewise to Judas and Caiaphas. 2. They Are bestowed upon different ends: Holiness for the good of him that hath it, Revelation for the benefit of Others. 3. They Are of different manners and operations. The Spirit of Sanctification changes the heart;
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whereas, I say, no degree of Sanctification doth necessarily beget and produce that of Revelation. I clear this from the nature of the thing it self, and by examples.
whereas, I say, no degree of Sanctification does necessarily beget and produce that of Revelation. I clear this from the nature of the thing it self, and by Examples.
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I. No degree of holiness whatsoever doth necessarily beget and infer the Spirit of Revelation, as the cause produceth the effect. It is the first cheat that these men put upon themselves and others by concluding, I am a Saint, therefore I have the Spirit,
I No degree of holiness whatsoever does necessarily beget and infer the Spirit of Revelation, as the cause Produceth the Effect. It is the First cheat that these men put upon themselves and Others by concluding, I am a Saint, Therefore I have the Spirit,
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and so the poor man is deceived, and thinks he hath saving grace, when tis but common, and the Spirit of Sanctification, when tis but the Spirit of Bondage. But I shall not insist on this.
and so the poor man is deceived, and thinks he hath Saving grace, when this but Common, and the Spirit of Sanctification, when this but the Spirit of Bondage. But I shall not insist on this.
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For the prosecuting this argument, you must distinguish between the false pretence to the Spirit of Sanctification, and to the Spirit of Revelation. By the former men deceive themselves, by the latter, others. They deceive themselves, by conceiving they have the former,
For the prosecuting this argument, you must distinguish between the false pretence to the Spirit of Sanctification, and to the Spirit of Revelation. By the former men deceive themselves, by the latter, Others. They deceive themselves, by conceiving they have the former,
but by blessed experience. So that the dearest Saint of God hath no further promise of Revelation, then in this sence. III. There is no promise in Scripture, whereupon the Spirit of Revelation is to be expected after the fall of Jerusalem.
but by blessed experience. So that the dearest Saint of God hath no further promise of Revelation, then in this sense. III. There is no promise in Scripture, whereupon the Spirit of Revelation is to be expected After the fallen of Jerusalem.
I might take up words by way of Descant upon the present occasion, and tell you what are Spots in the Feasts and Entertainments, Riot and Drunkenness, obscene and filthy Communication, Quarrelling and Contention, Uncharitableness and Forgetting of the Poor;
I might take up words by Way of Descant upon the present occasion, and tell you what Are Spots in the Feasts and Entertainments, Riot and drunkenness, obscene and filthy Communication, Quarreling and Contention, Uncharitableness and Forgetting of the Poor;
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In the words there are three parts. I. The Persons, in the first word These. II. One particular act of theirs, hinted in the last words, they crept into their Feasts of Charity. III. What and how they proved there, they were Spots or Rocks, and did mischief.
In the words there Are three parts. I. The Persons, in the First word These. II One particular act of theirs, hinted in the last words, they crept into their Feasts of Charity. III. What and how they proved there, they were Spots or Rocks, and did mischief.
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So did these false Teachers walk abroad, and came as strangers (for they crept in unawars, vers. 4.) taking on them to be true: and so the Churches entertained them in such entertainments, in those Feasts of Charity, at the common charge, looking on them as true Ministers and Disciples,
So did these false Teachers walk abroad, and Come as Strangers (for they crept in unawares, vers. 4.) taking on them to be true: and so the Churches entertained them in such entertainments, in those Feasts of Charity, At the Common charge, looking on them as true Ministers and Disciples,
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and could not have subsisted without such entertainments, and partly, because we read of Gaius, Rom. XVI. 23. and Phaebe vers. 1. and women that washed strangers feet.
and could not have subsisted without such entertainments, and partly, Because we read of Gaius, Rom. XVI. 23. and Phoebe vers. 1. and women that washed Strangers feet.
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That this custom was translated into Christian Congregations, may be concluded, partly by the necessity of such a thing, at that time when the Apostles and Disciples went abroad to preach without mony or provision of their own,
That this custom was translated into Christian Congregations, may be concluded, partly by the necessity of such a thing, At that time when the Apostles and Disciples went abroad to preach without money or provision of their own,
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If therefore I may have liberty to dissent from an opinion so generally received, I should say, these Feasts of Love were the Entertainment of strangers.
If Therefore I may have liberty to dissent from an opinion so generally received, I should say, these Feasts of Love were the Entertainment of Strangers.
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and in their opinion and receiving of the Sacrament. Which were as far from being any ground for these Feasts of Charity in that sence, that they are commonly interpreted in,
and in their opinion and receiving of the Sacrament. Which were as Far from being any ground for these Feasts of Charity in that sense, that they Are commonly interpreted in,
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as the Apostle lasheth them for not doing, vers. 29. But they reputed it only as a farther inhancement of their delivery out of Egypt; and that Christ had only ordained it,
as the Apostle lasheth them for not doing, vers. 29. But they reputed it only as a farther enhancement of their delivery out of Egypt; and that christ had only ordained it,
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According to this opinion did these Jewish Christians of Corinth understand and conceive concerning the Sacrament. They observed not, that it was a Remembrance of Christs death, which the Apostle minds them to observe, vers. 26. nor did they discern the Lords body at all in it,
According to this opinion did these Jewish Christians of Corinth understand and conceive Concerning the Sacrament. They observed not, that it was a Remembrance of Christ death, which the Apostle minds them to observe, vers. 26. nor did they discern the lords body At all in it,
That he should make their Sacrifices, Purifications, Sabbaths, Festivals, and all other usances, far more resplendent and glorious, than ever they had been.
That he should make their Sacrifices, Purifications, Sabbaths, Festivals, and all other usances, Far more resplendent and glorious, than ever they had been.
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It was a common and generally received opinion among the Jewish Nation, That Messiah when he came should no whit alter, much less abolish any of their Mosaick Ordinances,
It was a Common and generally received opinion among the Jewish nation, That Messiah when he Come should not whit altar, much less Abolah any of their Mosaic Ordinances,
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But he did it as being or pretending to be under a Nazarites vow, II Sam. XV. 8. And as they thus Judaized in those two things, (and I might shew their speaking with strange Tongues, &c. had a smatch of Judaism also) So did they Judaize about the Sacrament.
But he did it as being or pretending to be under a nazarites Voelli, II Sam. XV. 8. And as they thus Judaized in those two things, (and I might show their speaking with strange Tongues, etc. had a smatch of Judaism also) So did they Judaize about the Sacrament.
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even in all Churches, in this Church undoubtedly, hankered too much after their old Judaism, this old leaven that the Apostle gives them caution against, Chap. V. 8. Two smacks of Judaism you find them tainted with, which the Apostle hints in that XI.
even in all Churches, in this Church undoubtedly, hankered too much After their old Judaism, this old leaven that the Apostle gives them caution against, Chap. V. 8. Two smacks of Judaism you find them tainted with, which the Apostle hints in that XI.
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Mistake me not, I say, in that sence that the Apostle speaks of there. For whereas all Churches consisted then of Jews and Gentiles, and this of Corinth particularly,
Mistake me not, I say, in that sense that the Apostle speaks of there. For whereas all Churches consisted then of jews and Gentiles, and this of Corinth particularly,
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Whereas, I know you will think it strange, if I say it, yet I fear not to say it, that I believe, there is not a Christian now in the World, that receives the Sacrament unworthily in that sence the Apostle speaks of unworthy receiving there.
Whereas, I know you will think it strange, if I say it, yet I Fear not to say it, that I believe, there is not a Christian now in the World, that receives the Sacrament unworthily in that sense the Apostle speaks of unworthy receiving there.
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There are such dreadful and terrible glosses made of the unworthy eating and drinking at these Feasts here mentioned, that many Christians now a days are terrified from partaking of the Lords Supper, for fear lest they fall under this unworthy eating and drinking,
There Are such dreadful and terrible Glosses made of the unworthy eating and drinking At these Feasts Here mentioned, that many Christians now a days Are terrified from partaking of the lords Supper, for Fear lest they fallen under this unworthy eating and drinking,
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For 1. He tells plainly, that by them they vilified the Church, or the place of their publick meeting. 2. That they shamed the poor, who could not bring in so good commons and victuals.
For 1. He tells plainly, that by them they vilified the Church, or the place of their public meeting. 2. That they shamed the poor, who could not bring in so good commons and victuals.
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And the groundwork of this opinion is that, I Cor. XI. 21. In eating every one taketh before other his own supper. Thereupon Beza without any sticking.
And the groundwork of this opinion is that, I Cor. XI. 21. In eating every one Takes before other his own supper. Thereupon Beza without any sticking.
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For divers went about pretending to the Spirit, and yet cursed our Lord Jesus. Mention and footing of these you may find almost in all the Epistles of the Apostles, more especially in the second Epistle of S. Peter, and in this Epistle of S. Jude throughout.
For diverse went about pretending to the Spirit, and yet cursed our Lord jesus. Mention and footing of these you may find almost in all the Epistles of the Apostles, more especially in the second Epistle of S. Peter, and in this Epistle of S. U^de throughout.
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Of these our Saviour had foretold, when he foretold of the miseries that should occur in those last days of Jerusalem, Matth. XXIV. 24. Of these the Apostle foretold,
Of these our Saviour had foretold, when he foretold of the misery's that should occur in those last days of Jerusalem, Matthew XXIV. 24. Of these the Apostle foretold,
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II. The chief cursed promoters and procurers of this backsliding, was that multitude of false Teachers of the Jewish Nation, that went about pretending to have the Spirit of Prophesie and Revelation; and many of them working Miracles by the power of Magick; so sha••ing the minds of men,
II The chief cursed promoters and Procurers of this backsliding, was that multitude of false Teachers of the Jewish nation, that went about pretending to have the Spirit of Prophesy and Revelation; and many of them working Miracles by the power of Magic; so sha••ing the minds of men,
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Of this you find sad footings in the Church of Galatia. Gal. III. 3. & IV. 9, 10. of Colosse, Col. II. 20. of Ephesus, Revel. II. 4. And indeed you may track the footing of it in all the Epistles of the Apostles.
Of this you find sad footing's in the Church of Galatia. Gal. III. 3. & IV. 9, 10. of Colosse, Col. II 20. of Ephesus, Revel. II 4. And indeed you may track the footing of it in all the Epistles of the Apostles.
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Upon which the Devil marshalleth up all his malice, strength and subtility, taketh with him seven other spirits more wicked than himself, and so he at last prevails, to cause a grievous defection in the People from Christianity:
Upon which the devil marshalleth up all his malice, strength and subtility, Takes with him seven other spirits more wicked than himself, and so he At last prevails, to cause a grievous defection in the People from Christianity:
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Of this the Spirit had spoken expresly. I Tim. IV. 1. Of this our Saviour had foretold in that sad application of the Parable. Matth. XII. 45. When the unclean spirit is gone out of a man he walketh through dry places, seeking rest and findeth none.
Of this the Spirit had spoken expressly. I Tim. IV. 1. Of this our Saviour had foretold in that sad application of the Parable. Matthew XII. 45. When the unclean Spirit is gone out of a man he walks through dry places, seeking rest and finds none.
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Among all other the sad things that befel in those last days of Jerusalem and the Commonwealth of the Jews, one of the greatest was, that there was a most horrid and very general Apostacy or falling away from Faith in the most Churches of the Jews, that had embraced the Gospel;
Among all other the sad things that befell in those last days of Jerusalem and the Commonwealth of the jews, one of the greatest was, that there was a most horrid and very general Apostasy or falling away from Faith in the most Churches of the jews, that had embraced the Gospel;
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So it was also foretold, That in those last days, perilous times and persons should come, II Tim. III. 1. In those last days there should come scoffers, walking after their own lusts, II Pet. III. 3. In those last days, there should be many Antichrists.
So it was also foretold, That in those last days, perilous times and Persons should come, II Tim. III. 1. In those last days there should come scoffers, walking After their own Lustiest, II Pet. III. 3. In those last days, there should be many Antichrists.
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and that he would shew wonders in the Heavens and in the Earth, &c. That in those last days, Hos. III. 5. the Children of Israel should return, and seek the Lord their God,
and that he would show wonders in the Heavens and in the Earth, etc. That in those last days, Hos. III. 5. the Children of Israel should return, and seek the Lord their God,
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I. That as it was foretold by the Holy Spirit in the Prophets, that the best and most comfortable things, that ever should accrue to the Church of the Jews, should accrue to them in the last days, that is, of Jerusalem. (For so is that expression, the last days, in most places of Scripture, to be understood.) So was it also foretold by the same Spirit, that the worst things that ever should accrue to it, should be in those last days also.
I. That as it was foretold by the Holy Spirit in the prophets, that the best and most comfortable things, that ever should accrue to the Church of the jews, should accrue to them in the last days, that is, of Jerusalem. (For so is that expression, the last days, in most places of Scripture, to be understood.) So was it also foretold by the same Spirit, that the worst things that ever should accrue to it, should be in those last days also.
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But I have fixed upon the words, partly that I might speak in some kind of parity to that discourse that I made to you at our last meeting upon this occasion,
But I have fixed upon the words, partly that I might speak in Some kind of parity to that discourse that I made to you At our last meeting upon this occasion,
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nor nothing to accuse any of, that are to come to it, though I have chosen these words, that speak so point blank of spots that occurred in such kind of Feasts.
nor nothing to accuse any of, that Are to come to it, though I have chosen these words, that speak so point blank of spots that occurred in such kind of Feasts.
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I Must take up that Stile and Strain of excuse to begin withal, that St. Paul doth to his Countrymen about his Appeal unto Coesar; I have nothing, saith he, to accuse my Nation of, though I have been put upon it to make such an Appeal.
I Must take up that Style and Strain of excuse to begin withal, that Saint Paul does to his Countrymen about his Appeal unto Caesar; I have nothing, Says he, to accuse my nation of, though I have been put upon it to make such an Appeal.
A SERMON PREACHED BEFORE THE Staffordshire-Natives, At St. Mary Wolchurch LONDON, Novemb. 22. 1660. S. JUDE Vers. 12. These are spots in your Feasts of Charity.
A SERMON PREACHED BEFORE THE Staffordshire-Natives, At Saint Marry Woolchurch LONDON, November 22. 1660. S. U^DE Vers. 12. These Are spots in your Feasts of Charity.
and Jer. XXXI. 33, 34. And this is the Covenant I will make with the house of Israel after those days, saith the Lord, I will put my Law in their inward parts, &c. And they shall teach no more every man his neighbour, saying, Know the Lord,
and Jer. XXXI. 33, 34. And this is the Covenant I will make with the house of Israel After those days, Says the Lord, I will put my Law in their inward parts, etc. And they shall teach no more every man his neighbour, saying, Know the Lord,
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as if they had been directly aimed for these very times, and as if directly for England: whereas I say again, there is no promise, upon which the Spirit of Revelation is to be expected after the fall of Jerusalem. This assertion is more important and proveable, than seems at first sight.
as if they had been directly aimed for these very times, and as if directly for England: whereas I say again, there is no promise, upon which the Spirit of Revelation is to be expected After the fallen of Jerusalem. This assertion is more important and provable, than seems At First sighed.
The words that I have read, I look upon as one of the most remarkable passages in this book; (which book hath not a few passages very remarkable) That the Devil should give his seat and Authority and Power to Rome. For that by the Dragon is meant the Devil, there is none can doubt:
The words that I have read, I look upon as one of the most remarkable passages in this book; (which book hath not a few passages very remarkable) That the devil should give his seat and authority and Power to Room. For that by the Dragon is meant the devil, there is none can doubt:
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Our Apocalyptick doth not mention Rome by name in all this Book, but truly he gives it its very proper and significant name, one while calling it Babylon, Chap. XVII. 18. Another while Egypt and Sodom, Chap. XI. 8. And what qualities of Babylon, Egypt and Sodom were, every one very well knows.
Our Apocalyptic does not mention Room by name in all this Book, but truly he gives it its very proper and significant name, one while calling it Babylon, Chap. XVII. 18. another while Egypt and Sodom, Chap. XI. 8. And what qualities of Babylon, Egypt and Sodom were, every one very well knows.
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II. Those Historians tell you, that whereas it was commonly known, under what Tutelar God or Deity other Cities were, some under Mars, some under Jupiter, some under Hercules, it was utterly unknown, who was the Tutelar God of Rome. Our Apocalyptick here resolved that scruple;
II Those Historians tell you, that whereas it was commonly known, under what Tutelar God or Deity other Cities were, Some under Mars, Some under Jupiter, Some under Hercules, it was utterly unknown, who was the Tutelar God of Room. Our Apocalyptic Here resolved that scruple;
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he tells you who is the Patron and Deity of that City, under whose Tutelage and Guardianship it is, viz. of the Dragon, the old Serpent the Devil, who gives his seat and power and great authority to it.
he tells you who is the Patron and Deity of that city, under whose Tutelage and Guardianship it is, viz. of the Dragon, the old Serpent the devil, who gives his seat and power and great Authority to it.
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For that Rome is meant here, and all along through divers Chapters forward is not only the consent and opinion of antient Fathers, not only of Protestants, but the very Romanists themselves grant it,
For that Room is meant Here, and all along through diverse Chapters forward is not only the consent and opinion of ancient Father's, not only of Protestants, but the very Romanists themselves grant it,
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if you will but grant the distinction twixt Imperial and Papal, Heathen and Christian. And indeed our Apostle hath so plainly charactered it, that it cannot be denied, that he means that City.
if you will but grant the distinction betwixt Imperial and Papal, Heathen and Christian. And indeed our Apostle hath so plainly charactered it, that it cannot be denied, that he means that city.
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In Chap. XVII. 9. He telleth that the Scarlet where, that is drunk with the blood of the Saints sitteth on seven Mountains, which is the very character of Rome in her own Poets and Historians,
In Chap. XVII. 9. He Telleth that the Scarlet where, that is drunk with the blood of the Saints Sitteth on seven Mountains, which is the very character of Room in her own Poets and Historians,
and they reckon the seven Mountains by name on which the City stood, and at vers. 18. he saith, The whore which thou sawest is that great City, which reigneth over the Kings of the Earth.
and they reckon the seven Mountains by name on which the city stood, and At vers. 18. he Says, The whore which thou Sawest is that great city, which Reigneth over the Kings of the Earth.
and even any one may gather so much from Luke II. 1. where it is said, There went out a Decree from Cesar Augustus, that all the World should be taxed:
and even any one may gather so much from Lycia II 1. where it is said, There went out a decree from Cesar Augustus, that all the World should be taxed:
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Glorious things are spoken of the City of God, Psal. LXXXVI. 3. But what things are to be spoken of the City of the Devil? I shall not fetch colours any where from abroad to paint out its blackness,
Glorious things Are spoken of the city of God, Psalm LXXXVI. 3. But what things Are to be spoken of the city of the devil? I shall not fetch colours any where from abroad to paint out its blackness,
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When you read of the Devils shewing Christ all the Kingdoms of the Earth and the glory of them, do you not presently conceive that he shewed him Rome, and her dominion and glory? For there was no glory and pomp on Earth then comparable to her glory and pomp.
When you read of the Devils showing christ all the Kingdoms of the Earth and the glory of them, do you not presently conceive that he showed him Room, and her dominion and glory? For there was no glory and pomp on Earth then comparable to her glory and pomp.
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And when you read that he said, All these will I give thee, if thou wilt fall down, &c. that he offered to make him Cesar? And when he saith, For that is mine, and to whomsoever I will I give it;
And when you read that he said, All these will I give thee, if thou wilt fallen down, etc. that he offered to make him Cesar? And when he Says, For that is mine, and to whomsoever I will I give it;
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how agreeable is it with the Text, that that seat, authority and power, was the Dragons, but he gave it to that Beast? It is not so said of the other Monarchies that had gone before.
how agreeable is it with the Text, that that seat, Authority and power, was the Dragons, but he gave it to that Beast? It is not so said of the other Monarchies that had gone before.
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The first cast of her office for her Master, and which shews what she would do all along for him, was, that she murthered Christ himself, the Lord of life.
The First cast of her office for her Master, and which shows what she would do all along for him, was, that she murdered christ himself, the Lord of life.
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I said before that it is not said of the Monarchies before, that the Dragon gave his power and his seat and great authority to them, nor indeed could it so properly be said of them,
I said before that it is not said of the Monarchies before, that the Dragon gave his power and his seat and great Authority to them, nor indeed could it so properly be said of them,
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In Rev. XI. 8. where mention is made of the witnesses Prophesying, and being martyred, it is said, Their dead bodies shall lie in the street of the great City, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
In Rev. XI. 8. where mention is made of the Witnesses Prophesying, and being martyred, it is said, Their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was Crucified.
When you hear of the City where our Lord was crucified, you will think of Jerusalem, but when you hear of the great City, this Apostle teaches us to look at Rome. And who can but observe that, which our Saviour himself saith concerning himself, Luke XVIII. 32, 33. The Son of man shall be delivered to the Gentiles,
When you hear of the city where our Lord was Crucified, you will think of Jerusalem, but when you hear of the great city, this Apostle Teaches us to look At Room. And who can but observe that, which our Saviour himself Says Concerning himself, Lycia XVIII. 32, 33. The Son of man shall be Delivered to the Gentiles,
Pilate the Roman Governor, and the Roman Souldiers, and that by the Authority and Tyranny of Rome, and in the cause of Rome, that would have no King but Cesar. There were two Nations that had a hand in the conspiracy of Christs murther, the Jew and the Roman, and whether of them deeper in the murther? The Evangelists tell,
Pilate the Roman Governor, and the Roman Soldiers, and that by the authority and Tyranny of Room, and in the cause of Room, that would have no King but Cesar. There were two nations that had a hand in the Conspiracy of Christ murder, the Jew and the Roman, and whither of them Deeper in the murder? The Evangelists tell,
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And now as Hannibals father brought him to an Altar, and engaged him in an oath to be an enemy to Rome, so let me bring your thoughts to Christs cross,
And now as Hannibals father brought him to an Altar, and engaged him in an oath to be an enemy to Room, so let me bring your thoughts to Christ cross,
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Christian, it was Rome that murthered thy Saviour, and need I to say any more? As oft as you read, repeat the History of our Saviours bitter passion, remember Rome, for it was Rome that caused him so to suffer,
Christian, it was Rome that murdered thy Saviour, and need I to say any more? As oft as you read, repeat the History of our Saviors bitter passion, Remember Room, for it was Rome that caused him so to suffer,
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and Pontius Pilate brought him to it by the Authority of Rome. And the very frame of the Article in the Creed, Suffered under Pontius Pilate, hints you to observe and remember such a thing.
and Pontius Pilate brought him to it by the authority of Room. And the very frame of the Article in the Creed, Suffered under Pontius Pilate, hints you to observe and Remember such a thing.
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but when he saith, He suffered under Pontius Pilate, it calls you to think of that Power and Tyranny by which he suffered, viz. the Power and Tyranny of Rome, which Pontius Pilate the Roman Governor acted and exercised.
but when he Says, He suffered under Pontius Pilate, it calls you to think of that Power and Tyranny by which he suffered, viz. the Power and Tyranny of Room, which Pontius Pilate the Roman Governor acted and exercised.
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And here let us argue with a Romanist according to the cue of his own Logick: He saith Peter was at Rome, &c. Ergo. We argue likewise, Pilate was at Jerusalem, &c. Ergo. Here was a sad beginning,
And Here let us argue with a Romanist according to the cue of his own Logic: He Says Peter was At Room, etc. Ergo. We argue likewise, Pilate was At Jerusalem, etc. Ergo. Here was a sad beginning,
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And to speak to what he pleads, we may first answer with that common saying, Ubi lex non distinguit, &c. what the Word of God doth not distinguish, we are not to make any distinction about;
And to speak to what he pleads, we may First answer with that Common saying, Ubi lex non distinguit, etc. what the Word of God does not distinguish, we Are not to make any distinction about;
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In this Chapter indeed, it distinguishes of the change of state and government from Imperial to Pontifical, but for mischievousness and abomination there is no such distinction, Rome Heathen in the beginning of the Chapter is a Beast like a Leopard with feet like a Bear, and a mouth like a Lion. And Rome Papal at vers. 11. a beast like a Lamb, but it speaks like a Dragon,
In this Chapter indeed, it Distinguishes of the change of state and government from Imperial to Pontifical, but for mischievousness and abomination there is no such distinction, Room Heathen in the beginning of the Chapter is a Beast like a Leopard with feet like a Bear, and a Mouth like a lion. And Room Papal At vers. 11. a beast like a Lamb, but it speaks like a Dragon,
Where by Chittim, that Rome and Italy are meant, it is the consent both of Jews and Christians, both of Protestants and Papists; and the very intent and story of the passage doth so enforce it to be taken.
Where by Chittim, that Room and Italy Are meant, it is the consent both of jews and Christians, both of Protestants and Papists; and the very intent and story of the passage does so enforce it to be taken.
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and that they should afflict and conquer Heber, or the Hebrews, the afflicted people, yea, afflict Christ the chief child of Heber, for Rome, as I said, put him to death.
and that they should afflict and conquer Heber, or the Hebrews, the afflicted people, yea, afflict christ the chief child of Heber, for Room, as I said, put him to death.
that is, he was the first of the Nations that fought against Israel, Exod. XVII. and that Nation shall perish for ever. So Chittim or Rome is the last of the Nations, that shall afflict Heber and the Israel of God, and he also shall perish for ever.
that is, he was the First of the nations that fought against Israel, Exod XVII. and that nation shall perish for ever. So Chittim or Room is the last of the nations, that shall afflict Heber and the Israel of God, and he also shall perish for ever.
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And the last time, that there is discourse in Scripture of Rome, it makes this distinction indeed of the state and government of it, that Rome Heathen is the Beast, and Papal is the false Prophet,
And the last time, that there is discourse in Scripture of Rome, it makes this distinction indeed of the state and government of it, that Room Heathen is the Beast, and Papal is the false Prophet,
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Antichrist in Scripture is charactered under the character of Apostasie, or falling away from the Truth, 2 Thes. II. 3, 4. There must be a falling away first,
Antichrist in Scripture is charactered under the character of Apostasy, or falling away from the Truth, 2 Thebes II 3, 4. There must be a falling away First,
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He is a Star, a Churchman, an Angel, a Minister of the Church, (as Chap. I. 20. The seven Stars are the Angels of the seven Churches ) but a Star fallen from Heaven: a Minister apostatized and revolted from the Truth;
He is a Star, a Churchman, an Angel, a Minister of the Church, (as Chap. I. 20. The seven Stars Are the Angels of the seven Churches) but a Star fallen from Heaven: a Minister apostatized and revolted from the Truth;
Now Christ sending the Gospel by his Apostles and Ministers among the Heathen or Gentiles, bound the Devil and imprisoned him, curbed his power and delusion, that he should not deceive the World in manner as he had done,
Now christ sending the Gospel by his Apostles and Ministers among the Heathen or Gentiles, bound the devil and imprisoned him, curbed his power and delusion, that he should not deceive the World in manner as he had done,
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but the World now becomes Christian, and Heathenism is done away; and this is there called the first Resurrection, viz. the Resurrection of the dead Heathen,
but the World now becomes Christian, and Heathenism is done away; and this is there called the First Resurrection, viz. the Resurrection of the dead Heathen,
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The Text gives a full summary of all, though in few words when it tells us that the Dragon, the Devil, gave his power, seat and authority to Rome, and it hath, and doth;
The Text gives a full summary of all, though in few words when it tells us that the Dragon, the devil, gave his power, seat and Authority to Room, and it hath, and does;
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can our hearts but quake and tremble at the only imagination of such a sight? Oh! what great things hath God done for us, that we neither saw it, nor heard of it;
can our hearts but quake and tremble At the only imagination of such a sighed? Oh! what great things hath God done for us, that we neither saw it, nor herd of it;
After these things, saith the Apocalyptick, I heard a great voice of much people in Heaven, saying Alleluia, salvation and honour and glory and power unto the Lord our God.
After these things, Says the Apocalyptic, I herd a great voice of much people in Heaven, saying Alleluia, salvation and honour and glory and power unto the Lord our God.
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The word Hallelujah is frequently in Davids Psalms, rendred, Praise ye the Lord. Ye first meet with it at the latter end of Psalm CIV. where the Jews note upon it is not impertinent, viz. That Hallelujah comes not till there be tidings of the ruin and destruction of ungodly men:
The word Hallelujah is frequently in Davids Psalms, rendered, Praise you the Lord. the First meet with it At the latter end of Psalm CIV. where the jews note upon it is not impertinent, viz. That Hallelujah comes not till there be tidings of the ruin and destruction of ungodly men:
Where had England been by this time if the Plot designed had taken effect? We had been by this time like the Syrians blindfold in the midst of Samaria; our eyes blinded with the smoak of the bottomless pit, that we should never have seen the light of that Truth and Gospel, that we now behold.
Where had England been by this time if the Plot designed had taken Effect? We had been by this time like the Syrians blindfold in the midst of Samaria; our eyes blinded with the smoke of the bottomless pit, that we should never have seen the Light of that Truth and Gospel, that we now behold.
IT is recorded of Hannibal, that great Commander and Enemy of Rome, that being but a Youth he put himself under an Oath before the Altar, of maintaining a perpetual enmity against that City.
IT is recorded of Hannibal, that great Commander and Enemy of Room, that being but a Youth he put himself under an Oath before the Altar, of maintaining a perpetual enmity against that city.
To help on this latter I have chosen these words, that I have read, that out of them I may lay before you the picture of that City, that fathered and fostered such a Plot;
To help on this latter I have chosen these words, that I have read, that out of them I may lay before you the picture of that city, that fathered and fostered such a Plot;
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as to render all our Praises and Thanksgivings possible to the Author of our Deliverance; so to whet our detestation against the Author of such a Plot and Design.
as to render all our Praises and Thanksgivings possible to the Author of our Deliverance; so to whet our detestation against the Author of such a Plot and Design.
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For on this day she proclaimed open fe•d and hostility against England. This day she shewed that her Doctrine and practise and Church is not to be reconciled to:
For on this day she proclaimed open fe•d and hostility against England. This day she showed that her Doctrine and practice and Church is not to be reconciled to:
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And shall go out to deceive the Nations, which are in the four quarters of the Earth, Gog and Magog, to gather them together to battel, whose number is as the sand of the Sea.
And shall go out to deceive the nations, which Are in the four quarters of the Earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the Sea.
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Satan loose, Gog and Magog in arms, Nations deceived, and a numberless army mustered, and going forth to battel against the Camp of the Saints, and the beloved City, as it is related in the verse following.
Satan lose, Gog and Magog in arms, nations deceived, and a numberless army mustered, and going forth to battle against the Camp of the Saints, and the Beloved city, as it is related in the verse following.
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when he saw the City where he was, beset round about with Syrians, if he cried out, Alas! Master, what shall we do? If the matter of the Text have any relation to our times, we have much reason to make such a crying out, Alas!
when he saw the city where he was, beset round about with Syrians, if he cried out, Alas! Master, what shall we do? If the matter of the Text have any Relation to our times, we have much reason to make such a crying out, Alas!
That therefore may seem an hard case, that God from the beginning put enmity between the Devil and Men, Gen. III. 15. And I will put enmity between thee and the woman,
That Therefore may seem an hard case, that God from the beginning put enmity between the devil and Men, Gen. III. 15. And I will put enmity between thee and the woman,
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And was there any need of this? Had not the Devil spight and enmity enough against men, without Gods putting enmity between them? Yes, enough and enough again,
And was there any need of this? Had not the devil spite and enmity enough against men, without God's putting enmity between them? Yes, enough and enough again,
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And first, the first clause, And when the thousand years are expired, Satan shall be loosed, recals us to the third verse of the Chapter, where Satan is bound for a thousand years.
And First, the First clause, And when the thousand Years Are expired, Satan shall be loosed, recalls us to the third verse of the Chapter, where Satan is bound for a thousand Years.
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Do but call to thoughts, how the Devil deceived the Nations, or the Heathen (for that English word of ours is the very Greek word NONLATINALPHABET used in the Text) to worship Idols,
Do but call to thoughts, how the devil deceived the nations, or the Heathen (for that English word of ours is the very Greek word used in the Text) to worship Idols,
as the Prostitution of their bodies in Fornication, to be divine adoration, offering their children to Molock, to be devotion, sacrificing men and women, to be zeal,
as the Prostitution of their bodies in Fornication, to be divine adoration, offering their children to Moloch, to be devotion, sacrificing men and women, to be zeal,
and you may easily perceive what is meant by the great Angels binding the old Serpent, the Devil, and imprisoning him, that he should not deceive the Nations,
and you may Easily perceive what is meant by the great Angels binding the old Serpent, the devil, and imprisoning him, that he should not deceive the nations,
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or Gentiles, as he had, viz. Christ sending his Gospel among them did by the power and prevalency of it, curb, restrain and chain up the Devils power and activity from cheating so abominably, as he had done hitherto.
or Gentiles, as he had, viz. christ sending his Gospel among them did by the power and prevalency of it, curb, restrain and chain up the Devils power and activity from cheating so abominably, as he had done hitherto.
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and the World and Nations cheated and deceived by him into as gross ignorance, palpable darkness, horrid Idolatry, ridiculous belief of forged Miracles,
and the World and nations cheated and deceived by him into as gross ignorance, palpable darkness, horrid Idolatry, ridiculous belief of forged Miracles,
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when up comes Popery in the West, as Mahumetism in the East, and overspreads the World with an universal darkness, that it becomes as blind, superstitious, deluded, heathenish, as ever it had been.
when up comes Popery in the West, as Mohammedanism in the East, and overspreads the World with an universal darkness, that it becomes as blind, superstitious, deluded, Heathenish, as ever it had been.
And that Popery is more peculiarly here meant, whereby Satan deceived the Nations, as much as ever he had deceived the Nations under Heathenism, besides that the calculation of the time taken determinately, doth help to argue, the main scope of this book from Chapter XIII. hitherto doth also evince, which is to speak of Rome, or the Western Babylon, and as it were to write her story.
And that Popery is more peculiarly Here meant, whereby Satan deceived the nations, as much as ever he had deceived the nations under Heathenism, beside that the calculation of the time taken determinately, does help to argue, the main scope of this book from Chapter XIII. hitherto does also evince, which is to speak of Room, or the Western Babylon, and as it were to write her story.
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Thus according to the first clause in the Text, When the thousand years are expired, Satan shall be loosed; upon which passage and providence, we cannot but stand and muse a little:
Thus according to the First clause in the Text, When the thousand Years Are expired, Satan shall be loosed; upon which passage and providence, we cannot but stand and muse a little:
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When the cruel and bloody Phocas was Emperor of Greece, and the Church and Kingdom lay under very much sadness and affliction under so wretched a Ruler;
When the cruel and bloody Phocas was Emperor of Greece, and the Church and Kingdom lay under very much sadness and affliction under so wretched a Ruler;
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why he had set so wicked a Governor over his People? And he received this answer, That Phocas indeed was as vile and wicked a Ruler as could be set over them,
why he had Set so wicked a Governor over his People? And he received this answer, That Phocas indeed was as vile and wicked a Ruler as could be Set over them,
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Lord Jesus, why shouldest thou let Satan loose when thou hadst him fast, seeing thou knewest that he being loose would only do mischief and destroy? He might very well receive this most true and just answer, That it is indeed a very woful thing that Satan should be let loose, to go and deceive the Nations,
Lord jesus, why Shouldst thou let Satan lose when thou Hadst him fast, seeing thou Knewest that he being lose would only do mischief and destroy? He might very well receive this most true and just answer, That it is indeed a very woeful thing that Satan should be let lose, to go and deceive the nations,
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Therefore, saith Christ, as it is in Esa. LXVI. I also will chuse their delusions, to give them up to them, and because decipi vult hic Populus, decipiatur.
Therefore, Says christ, as it is in Isaiah LXVI. I also will choose their delusions, to give them up to them, and Because decipi vult hic Populus, decipiatur.
In the Text he is deceiving, and his army is mustered and marching against the beloved City: and what is the next news, vers. 9. Fire came down from Heaven, and devoured them:
In the Text he is deceiving, and his army is mustered and marching against the Beloved city: and what is the next news, vers. 9. Fire Come down from Heaven, and devoured them:
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Fourthly, Satan loosed, you see, falls to his old trade again of deceiving the Nations. A right Jail-bird indeed, a Theif, that delivered out of prison, falls to his old course of theiving again,
Fourthly, Satan loosed, you see, falls to his old trade again of deceiving the nations. A right Jailbird indeed, a Thief, that Delivered out of prison, falls to his old course of thieving again,
and they tell terrible things about the War of Gog framed out of their own fancy. 2. That some Christians by Gog and Magog understand the Turk, some the Pope, some both.
and they tell terrible things about the War of Gog framed out of their own fancy. 2. That Some Christians by Gog and Magog understand the Turk, Some the Pope, Some both.
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Not to trouble you with things more immaterial, our Apocalyptick alludes to that Gog in Ezekiel: he means not the same person with that Gog there mentioned,
Not to trouble you with things more immaterial, our Apocalyptic alludes to that Gog in Ezekielem: he means not the same person with that Gog there mentioned,
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Now that Ezekiel by Gog, and the Land of Magog means the Kingdom of the Syro-Grecians, or Greek-Syrian, more especially Antiochus the great Persecutor of the Jews,
Now that Ezekielem by Gog, and the Land of Magog means the Kingdom of the Syro-Grecians, or Greek-Syrian, more especially Antiochus the great Persecutor of the jews,
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and their Religion, might be copiously proved both by the order of Ezekiels prophesie, especially comparing that prophesie with the book of Daniel, and by the story of that Kingdom, and that King himself.
and their Religion, might be copiously proved both by the order of Ezekiel's prophesy, especially comparing that prophesy with the book of daniel, and by the story of that Kingdom, and that King himself.
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In all that large Prophesie I take up but vers. 17. of Chap. XXXVIII. Art thou he, of whom I have spoken in old time by my servants the Prophets of Israel, which prophesied in those days many years that I would bring thee against them? His meaning is, No, thou art not he.
In all that large Prophesy I take up but vers. 17. of Chap. XXXVIII. Art thou he, of whom I have spoken in old time by my Servants the prophets of Israel, which prophesied in those days many Years that I would bring thee against them? His meaning is, No, thou art not he.
that he enjoyned, upon pain of death, the Jews to take up the manner of the Heathen, not to circumcise their Children, not to use the Law, that he caused abominable things to be offered on the Altar, Idols and Groves to be set,
that he enjoined, upon pain of death, the jews to take up the manner of the Heathen, not to circumcise their Children, not to use the Law, that he caused abominable things to be offered on the Altar, Idols and Groves to be Set,
and speaking of a Kingdom and party of the like temper, and that imitated him in enmity and persecuting the true Religion, he useth the very same name;
and speaking of a Kingdom and party of the like temper, and that imitated him in enmity and persecuting the true Religion, he uses the very same name;
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About the fortieth year of Christ the Gospel was brought among the Gentiles, then Satan began to be bound and imprisoned, that he should not deceive the Heathen as he had done:
About the fortieth year of christ the Gospel was brought among the Gentiles, then Satan began to be bound and imprisoned, that he should not deceive the Heathen as he had done:
Within those thousand years from the first going forth of the Gospel among the Gentiles, counted thence forward, you find as bitter persecution of the Gospel,
Within those thousand Years from the First going forth of the Gospel among the Gentiles, counted thence forward, you find as bitter persecution of the Gospel,
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and murther committed, and the great Murtherer from the beginning not there? By which very thing you may observe, that there is a great deal more danger in Satans deceiving, than in his persecuting: for his persecuting is not here mentioned,
and murder committed, and the great Murderer from the beginning not there? By which very thing you may observe, that there is a great deal more danger in Satan deceiving, than in his persecuting: for his persecuting is not Here mentioned,
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III. That it is his ultimate refuge to raise persecution when he cannot deceive. How all these arise out of the Text, I suppose, none but may easily observe.
III. That it is his ultimate refuge to raise persecution when he cannot deceive. How all these arise out of the Text, I suppose, none but may Easily observe.
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And when he cannot deceive, the camp of the Saints, and the beloved City, he hath his Gog and Magog, his army as the sand of the Sea to sight against.
And when he cannot deceive, the camp of the Saints, and the Beloved city, he hath his Gog and Magog, his army as the sand of the Sea to sighed against.
Need I to spend much proofs to shew, that it is Satans trade, and work and business that he follows, to deceive? It was the first thing he did after he was Satan:
Need I to spend much proofs to show, that it is Satan trade, and work and business that he follows, to deceive? It was the First thing he did After he was Satan:
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how abundant from experience? But what testimony would be given of this in Hell? If it were asked there, Do you think that Satan is a Deceiver? Oh! what a howl would be given up of the attestation of this, felt by woful and miserable experience? Oh! he hath deceived and cheated us all hither:
how abundant from experience? But what testimony would be given of this in Hell? If it were asked there, Do you think that Satan is a Deceiver? Oh! what a howl would be given up of the attestation of this, felt by woeful and miserable experience? Oh! he hath deceived and cheated us all hither:
but since he cannot force and compel the Will, he cheats and cosens the Understanding, and so perswades the Will. The subtil Serpent winds into the Will and Consent by deceiving the Fancy and Intellect:
but since he cannot force and compel the Will, he cheats and cosens the Understanding, and so persuades the Will. The subtle Serpent winds into the Will and Consent by deceiving the Fancy and Intellect:
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as much as he can, that no man may drink but durt and puddle. As he himself abode not in the truth, Joh. VIII. so he cannot abide, that men should abide in it, if he can prevent it.
as much as he can, that no man may drink but dirt and puddle. As he himself Abided not in the truth, John VIII. so he cannot abide, that men should abide in it, if he can prevent it.
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Whence else such Idolatrous principles among the Heathen, such damnable traditions among the Jews, such cursed heresies among Christians? The enemy hath done this, who cannot abide the fair growing of the Wheat,
Whence Else such Idolatrous principles among the Heathen, such damnable traditions among the jews, such cursed heresies among Christians? The enemy hath done this, who cannot abide the fair growing of the Wheat,
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Do you not hear of Doctrines of Devils, 1 Tim. IV. 1. and of damnable heresies, 2 Pet. II. 1. Tis the Devils damnable plot and design, to destroy men by their very principles of Religion:
Do you not hear of Doctrines of Devils, 1 Tim. IV. 1. and of damnable heresies, 2 Pet. II 1. This the Devils damnable plot and Design, to destroy men by their very principles of Religion:
to poyson the fountains, out of which they should drink wholsom water, that they drink death and damnation, where they should drink wholsom refreshing.
to poison the fountains, out of which they should drink wholesome water, that they drink death and damnation, where they should drink wholesome refreshing.
As the vilest Act, that ever was committed in the World, viz. the crucifying the Lord of life, the Jews did it out of the very Principles of their traditional Religion, which ingaged them not to endure such a Messias.
As the Vilest Act, that ever was committed in the World, viz. the crucifying the Lord of life, the jews did it out of the very Principles of their traditional Religion, which engaged them not to endure such a Messias.
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And the horrid fact, that this day commemorates, which even amazeth all stories, and the like to which no Age or Nation can produce or parallel, they did it out of the very principles of their Religion:
And the horrid fact, that this day commemorates, which even amazes all stories, and the like to which no Age or nation can produce or parallel, they did it out of the very principles of their Religion:
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out of principles of Religion should do, as they were about to have done by us this day, to destroy those that are not of the same principles and Religion?
out of principles of Religion should do, as they were about to have done by us this day, to destroy those that Are not of the same principles and Religion?
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A sad thing, when that which should be a mans balm becomes poison, and those things which should have been for his greatest good, should turn to his greatest evil,
A sad thing, when that which should be a men balm becomes poison, and those things which should have been for his greatest good, should turn to his greatest evil,
The Text before us tells us that Satan deceives all he can, and musters an Army of those that he hath deceived, to fight against those that will not be deceived.
The Text before us tells us that Satan deceives all he can, and musters an Army of those that he hath deceived, to fight against those that will not be deceived.
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For ask that Army, why do you fight against the Camp of the Saints, and why do you besiege the beloved City? And what answer in the World can they give but this,
For ask that Army, why do you fight against the Camp of the Saints, and why do you besiege the Beloved city? And what answer in the World can they give but this,
And ask our Gunpowder Plotters, Why do you go about to destroy King, Parliament, and Nation? What quarrel have you against them, that you would bring so horrid a ruin upon them? What wrong have they done you, that you will take so severe and cruel a revenge? Why, they will not be as we are, blind as we are blind, befooled and deceived,
And ask our Gunpowder Plotters, Why do you go about to destroy King, Parliament, and nation? What quarrel have you against them, that you would bring so horrid a ruin upon them? What wrong have they done you, that you will take so severe and cruel a revenge? Why, they will not be as we Are, blind as we Are blind, befooled and deceived,
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Think of the hundreds, that have gone to the fire and faggot, because they could not believe Transubstantion; because they could not believe that which is contrary to Reason, Religion,
Think of the hundreds, that have gone to the fire and faggot, Because they could not believe Transubstantiation; Because they could not believe that which is contrary to Reason, Religion,
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then guess who is the Gog and Magog in the Text, that takes up persecution and fighting against those, that will not be deceived by Satan, as they themselves are.
then guess who is the Gog and Magog in the Text, that Takes up persecution and fighting against those, that will not be deceived by Satan, as they themselves Are.
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Paul when he murthered the members of Christ without mercy or measure, he would be ready enough to say, Oh! its a cursed cheat the Devil puts upon men,
Paul when he murdered the members of christ without mercy or measure, he would be ready enough to say, Oh! its a cursed cheat the devil puts upon men,
Bonner that Butcher of Hell, that so bloodily murthered so many of the Saints of God in Queen Maries time, he would be ready enough to say, Oh! its a cursed cheat of the Devil to set men upon persecuting true Religion,
Bonner that Butcher of Hell, that so bloodily murdered so many of the Saints of God in Queen Mary's time, he would be ready enough to say, Oh! its a cursed cheat of the devil to Set men upon persecuting true Religion,
but these Lollards, these Protestants are desperate Hereticks, horrid Apostates, that have fallen away from holy Mother Church of Rome, and it is fit such men should not live.
but these Lollards, these Protestants Are desperate Heretics, horrid Apostates, that have fallen away from holy Mother Church of Rome, and it is fit such men should not live.
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this being one arrand and very general cheat of Satan, to make all men, though of the falsest, worst and most damnable Religion or profession of Religion, to believe theirs is the best.
this being one errand and very general cheat of Satan, to make all men, though of the falsest, worst and most damnable Religion or profession of Religion, to believe theirs is the best.
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and as the Apostles upon Christs speaking of one betraying him, every one asked, Is it I? So will every Religion in the World, upon this Question, Which is the true Religion, answer, It is I. The Jew saith, His; the Turk, His; the Papist, His;
and as the Apostles upon Christ speaking of one betraying him, every one asked, Is it I? So will every Religion in the World, upon this Question, Which is the true Religion, answer, It is I. The Jew Says, His; the Turk, His; the Papist, His;
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the Protestant, His: one Protestant, his manner of worship and profession is best, another His, and a third His. Like the two Hostesses before Solomon about the living and dead child, one saith, the dead Religion is thine,
the Protestant, His: one Protestant, his manner of worship and profession is best, Another His, and a third His. Like the two Hostesses before Solomon about the living and dead child, one Says, the dead Religion is thine,
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and so many, many vast Volumes written? And if we do not determine which is true Religion, we can make nothing of the Doctrine before us, which speaks of Sataus cheating men to be enemies to it.
and so many, many vast Volumes written? And if we do not determine which is true Religion, we can make nothing of the Doctrine before us, which speaks of Sataus cheating men to be enemies to it.
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Need I to tell you how the Devil in the Revelations is continually fighting against the true Saints of God and their Religion? It hath been his quarrel ever since God set the enmity between the Womans seed and him, Gen. III. 15.
Need I to tell you how the devil in the Revelations is continually fighting against the true Saints of God and their Religion? It hath been his quarrel ever since God Set the enmity between the Woman's seed and him, Gen. III. 15.
so may we very well judge, that to be the true and best Religion and Religiousness, that the Devils bowels earn against, that he cannot but hate and be enemy to.
so may we very well judge, that to be the true and best Religion and Religiousness, that the Devils bowels earn against, that he cannot but hate and be enemy to.
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as distinct from the form, and wherein true Religiousness shews forth the power of godliness: but I will give you only the Apostles brief description of all.
as distinct from the from, and wherein true Religiousness shows forth the power of godliness: but I will give you only the Apostles brief description of all.
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Need I much discourse to shew what a sad cheat Satan puts on them that he deceives to be enemies to the power of godliness? If time would permit I might reckon by particulars.
Need I much discourse to show what a sad cheat Satan puts on them that he deceives to be enemies to the power of godliness? If time would permit I might reckon by particulars.
First, Is it not a base cheat of Satan to make men his drudges and deputies to vent his spleen? In the Fable, the Fox uses the Cats foot to take the apple out of the fire.
First, Is it not a base cheat of Satan to make men his drudges and deputies to vent his spleen? In the Fable, the Fox uses the Cats foot to take the apple out of the fire.
to cheat men even out of their wits, to think it Religion, to hate, persecute and destroy those that will not be as irreligious, ceremonial, profane, and evil as themselves.
to cheat men even out of their wits, to think it Religion, to hate, persecute and destroy those that will not be as irreligious, ceremonial, profane, and evil as themselves.
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Error in Religion is sad and lamentable, corruption in manners is sinful and deplorable, but to persecute and hate the power of godliness, breaths the very breath and lungs of the Devil.
Error in Religion is sad and lamentable, corruption in manners is sinful and deplorable, but to persecute and hate the power of godliness, breathes the very breath and lungs of the devil.
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certainly they have forsaken the right way, that worship Angels and Saints departed, that worship Crucisixes and Images, that worship and adore a piece of bread.
Certainly they have forsaken the right Way, that worship Angels and Saints departed, that worship Crucifixes and Images, that worship and adore a piece of bred.
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Now hath not that Church forsaken the right way that teacheth, That Ignorance is the mother of devotion, and practiseth accordingly to keep the people in ignorance? Was Paul of that mind, think you when he writ his Epistle to the Romans? He might have very well saved that labour of instituting them in those many high and excellent poynts that he doth in that Epistle,
Now hath not that Church forsaken the right Way that Teaches, That Ignorance is the mother of devotion, and Practiseth accordingly to keep the people in ignorance? Was Paul of that mind, think you when he writ his Epistle to the Romans? He might have very well saved that labour of instituting them in those many high and excellent points that he does in that Epistle,
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The right way that the Primitive Church of Rome was in, was the way of knowledg and understanding, that they knew and understood the things of salvation,
The right Way that the Primitive Church of Room was in, was the Way of knowledge and understanding, that they knew and understood the things of salvation,
do we think I say, that they ever broached such a doctrine there, It is enough if you believe with an implicite faith, or as the Church belives? The right way of believing in Christ, the Apostle laid down most divinely in such expressions as these, Let every one be assured in his own mind.
do we think I say, that they ever broached such a Doctrine there, It is enough if you believe with an implicit faith, or as the Church believes? The right Way of believing in christ, the Apostle laid down most divinely in such expressions as these, Let every one be assured in his own mind.
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and is gon astray, we had need to take up the longest day in summer to speak out that matter, rather than to confine our selves to a piece of an hour,
and is gone astray, we had need to take up the longest day in summer to speak out that matter, rather than to confine our selves to a piece of an hour,
How is the faithful City become an Harlot? righteousness once lodged there, but now murtherers, is the sad question and complaint of the Prophet Esay concerning Jerusalem, in his first Chapter.
How is the faithful city become an Harlot? righteousness once lodged there, but now murderers, is the sad question and complaint of the Prophet Isaiah Concerning Jerusalem, in his First Chapter.
yet that it is degenerate from the purity of that first Church there, and from the purity of the Gospel primitively professed there, is written so plainly, that the dimmest eye may read it,
yet that it is degenerate from the purity of that First Church there, and from the purity of the Gospel primitively professed there, is written so plainly, that the dimmest eye may read it,
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but of strife and contention, Phil. I. 14, 15. However though we cannot punctually determine the time and degrees by which the Church of Rome did degenerate;
but of strife and contention, Philip I. 14, 15. However though we cannot punctually determine the time and Degrees by which the Church of Room did degenerate;
For if you observe that Act. XVIII. 2. That Claudius had expelled all the Jews out of Rome: and that the Apostle met with Priscilla and Aquila, and divers others of that Church mentioned, Rom. XVI. you must conclude that when they returned to Rome again, after the death of Claudius, as it is plain they did, they returned fully furnished with the doctrins and instructions of that blessed Apostle;
For if you observe that Act. XVIII. 2. That Claudius had expelled all the jews out of Room: and that the Apostle met with Priscilla and Aquila, and diverse Others of that Church mentioned, Rom. XVI. you must conclude that when they returned to Room again, After the death of Claudius, as it is plain they did, they returned Fully furnished with the doctrines and instructions of that blessed Apostle;
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And I must believe, that the Church by them planted there was watered by Paul, and that before ever he came to Rome. That ye may think a Solaecism, to say that he watered the Church of Rome before ever he came at it;
And I must believe, that the Church by them planted there was watered by Paul, and that before ever he Come to Room. That you may think a Solecism, to say that he watered the Church of Room before ever he Come At it;
By these men and some other, that we cannot name a Romanist must give me leave to believe that the Gospel was first planted in Rome, and a Church first founded there.
By these men and Some other, that we cannot name a Romanist must give me leave to believe that the Gospel was First planted in Room, and a Church First founded there.
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and where and when could this possibly be, but at that time at Jerusalem, these being of those that are mentioned in those words, There were then at Jerusalem, Strangers of Rome, Jews and Proselytes.
and where and when could this possibly be, but At that time At Jerusalem, these being of those that Are mentioned in those words, There were then At Jerusalem, Strangers of Room, jews and Proselytes.
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and returning to Rome carried the Gospel thither with them? If any doubt it, I shall name two of them, that did, Rom, XVI. 7. The Apostle from Corinth saluting the Church that was then at Rome, among others, names there, Salute Andronicus and Junius my kinsmen,
and returning to Room carried the Gospel thither with them? If any doubt it, I shall name two of them, that did, Rom, XVI. 7. The Apostle from Corinth saluting the Church that was then At Room, among Others, names there, Salute Andronicus and Junius my kinsmen,
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If I were to render an account of my belief concerning the first Founders of a Church at Rome, I should have recourse to that passage Act. II. 10. That there were at Jerusalem at the feast of Pentecost, when the Holy Ghost was poured upon the Apostles, Strangers of Rome, Jewes and Proselytes. Did not some of these believe,
If I were to render an account of my belief Concerning the First Founders of a Church At Room, I should have recourse to that passage Act. II 10. That there were At Jerusalem At the feast of Pentecost, when the Holy Ghost was poured upon the Apostles, Strangers of Room, Jews and Proselytes. Did not Some of these believe,
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and that is, that which this day gives us occasion to commemorate and remember, viz. the Church of Rome. When you read of those that have forsaken the right way and gone astray, remember Rome; for who is there that hath done so more? and when you read of following the way of Balaam, and loving the wages of unrighteousness, remember that Church and City,
and that is, that which this day gives us occasion to commemorate and Remember, viz. the Church of Room. When you read of those that have forsaken the right Way and gone astray, Remember Room; for who is there that hath done so more? and when you read of following the Way of balaam, and loving the wages of unrighteousness, Remember that Church and city,
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And as for Apostacy or revolting from the truth, how horrid fruits and effects have followed and do follow upon it, Scripture and History give such evidence and instance, that to speak of them would take up more time,
And as for Apostasy or revolting from the truth, how horrid fruits and effects have followed and do follow upon it, Scripture and History give such evidence and instance, that to speak of them would take up more time,
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such another as the spectacle of the fallen Angels; once Angels but now Devils: these once Christians, but now brute beasts, Atheists, Devils incarnate.
such Another as the spectacle of the fallen Angels; once Angels but now Devils: these once Christians, but now brutus beasts, Atheists, Devils incarnate.
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And this our Apostle in this Chapter, vers. 2. intimates, that they had once known the way of righteousness, but were turned from the holy commandment, that was delivered to them.
And this our Apostle in this Chapter, vers. 2. intimates, that they had once known the Way of righteousness, but were turned from the holy Commandment, that was Delivered to them.
And he saith, that such a falling away would discover the man of sin, and child of perdition, 1 Thes. II. 3. And the Apostle, 1 Joh. II. 19. saith, that many Antichrists were abroad, come out from them, that professed the Gospel, but now were become Antichrists.
And he Says, that such a falling away would discover the man of since, and child of perdition, 1 Thebes II 3. And the Apostle, 1 John II 19. Says, that many Antichrists were abroad, come out from them, that professed the Gospel, but now were become Antichrists.
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So, saith he, shall it be with this generation, Mat. XII. 45. Of such the Apostle speaks, 1 Tim. IV. 1. Some that should depart from the faith, giving heed to seducing Spirits, and doctrines of Devils.
So, Says he, shall it be with this generation, Mathew XII. 45. Of such the Apostle speaks, 1 Tim. IV. 1. some that should depart from the faith, giving heed to seducing Spirits, and doctrines of Devils.
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but he forsook that way, and betook to the way to make them cursed. These most abominable ones in that most abominable generation we have been speaking of;
but he forsook that Way, and betook to the Way to make them cursed. These most abominable ones in that most abominable generation we have been speaking of;
yet he rather then lose his mony, will make them to make themselves curses. A wretch, that prefers his bag of mony, before the welfare of a whole Nation;
yet he rather then loose his money, will make them to make themselves curses. A wretch, that prefers his bag of money, before the welfare of a Whole nation;
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Cursed counsel indeed it was, and proceeded from a most cursed heart ▪ A wretch, that knew by such experience as he did, that God would not have the people cursed,
Cursed counsel indeed it was, and proceeded from a most cursed heart ▪ A wretch, that knew by such experience as he did, that God would not have the people cursed,
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yet his heart run after his covetousness all this while, and the silver and gold and honours that Balak promised run in his mind, and his mind upon them;
yet his heart run After his covetousness all this while, and the silver and gold and honours that Balak promised run in his mind, and his mind upon them;
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and had told his Servants, that though Balak would give him his house full of silver and gold, he would not step one word aside from what the Lord should dictate to him:
and had told his Servants, that though Balak would give him his house full of silver and gold, he would not step one word aside from what the Lord should dictate to him:
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They that cry out against humane learning, and take on them, that they can expound the Scripture by the Spirit ▪ I doubt they would be very hard set to clear this place,
They that cry out against humane learning, and take on them, that they can expound the Scripture by the Spirit ▪ I doubt they would be very hard Set to clear this place,
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Here is one poor letter, which one would think were crept in by some oversight, yet that carries with it matter of important and weighty consideration.
Here is one poor Letter, which one would think were crept in by Some oversight, yet that carries with it matter of important and weighty consideration.
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and looked dayly when he should lay down the Tabernacle of his body. Secondly, That no tittle in Scripture is idle, but ought to have its consideration;
and looked daily when he should lay down the Tabernacle of his body. Secondly, That no tittle in Scripture is idle, but ought to have its consideration;
whereas it is, so confidently asserted, but can never be prov'd, that he dyed at Rome. For he himself tells in Chap. I. 14. that he was now old when he wrote this Epistle,
whereas it is, so confidently asserted, but can never be proved, that he died At Room. For he himself tells in Chap. I. 14. that he was now old when he wrote this Epistle,
He dates his former Epistle from Babylon, Chap. V. 13. The Church which is at Babylon doth salute you. And this word uttered in the Chaldee Idiom, doth evidence that it was Babilon in Chaldea, though some would have it to mean Rome, which in mistery is called Babylon.
He dates his former Epistle from Babylon, Chap. V. 13. The Church which is At Babylon does salute you. And this word uttered in the Chaldee Idiom, does evidence that it was Babylon in Chaldea, though Some would have it to mean Room, which in mystery is called Babylon.
or intice them to worship them, That the Gods that made not the Heavens and the Earth, should perish from the Earth, &c. The change of the name Beor into Bosor relishes of the Chaldee language too, as they that are versed in that language may very well observe, Ain being ordinarily changed into Sin, and Sin into Ain. And our Apostle doth neither mistake himself in so pronouncing the name, nor hath any transcriber miswritten it after him;
or entice them to worship them, That the God's that made not the Heavens and the Earth, should perish from the Earth, etc. The change of the name Beor into Bosor Relishes of the Chaldee language too, as they that Are versed in that language may very well observe, Ain being ordinarily changed into since, and since into Ain. And our Apostle does neither mistake himself in so pronouncing the name, nor hath any transcriber miswritten it After him;
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These words come not into the Chaldee tongue by chance, or any inadvertency, but by sacred wisdom, to put so much of the Chaldee language into the mouths of the Jews against the time when they should be captivated into Chaldea in Babylon, that if they could speak no more of that language,
These words come not into the Chaldee tongue by chance, or any inadvertency, but by sacred Wisdom, to put so much of the Chaldee language into the mouths of the jews against the time when they should be captivated into Chaldea in Babylon, that if they could speak no more of that language,
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and that some carelesness or unhappy dash of the pen made it Bosor here, when it should have been Beor. I remember the eleventh verse of the Tenth Chapter of Jeremiah, that it is written in the Chaldee tongue,
and that Some carelessness or unhappy dash of the pen made it Bosor Here, when it should have been Beor. I Remember the eleventh verse of the Tenth Chapter of Jeremiah, that it is written in the Chaldee tongue,
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but all along he is called there, and wheresoever named in the Old Testament, Balaam the son of Beor. Those that are apt to tax the Originals of Scripture of corruption and interpolation, may chance think it is so here;
but all along he is called there, and wheresoever nam in the Old Testament, balaam the son of Beor. Those that Are apt to Tax the Originals of Scripture of corruption and interpolation, may chance think it is so Here;
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How these men are pictured at large in their proper ugly colours and complection in those places in the Epistles to Timothy, in the Epistle of Jude, and this Chapter all along, you may read at leisure.
How these men Are pictured At large in their proper ugly colours and complexion in those places in the Epistles to Timothy, in the Epistle of U^de, and this Chapter all along, you may read At leisure.
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And hence the generation of those times are pictur'd so black and ugly all along the New Testament, An evil and adulterous generation, Mat. XII. 39. An untoward generation, Act. II. 40. A generation of vipers, Mat. XXIII. 33. And in a word, a generation that no man can speak out their wickedness:
And hence the generation of those times Are pictured so black and ugly all along the New Testament, an evil and adulterous generation, Mathew XII. 39. an untoward generation, Act. II 40. A generation of vipers, Mathew XXIII. 33. And in a word, a generation that no man can speak out their wickedness:
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For in those last days were perillous times, 2 Tim. III. 1. In those last times there were those that departed from the faith, 1 Tim. IV. 1. In those last times were Mockers, 2 Pet. III. 2. And in a word, in those last times were many Antichrists, 1 John II. 18. By which (saith the Apostle) we know that they are the last times.
For in those last days were perilous times, 2 Tim. III. 1. In those last times there were those that departed from the faith, 1 Tim. IV. 1. In those last times were Mockers, 2 Pet. III. 2. And in a word, in those last times were many Antichrists, 1 John II 18. By which (Says the Apostle) we know that they Are the last times.
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Es. II. 2. And in a word, in the last days of that City, were accomplished all the great things, that God promised concerning Christ, the coming of the Gospel, and calling of the Gentiles.
Es. II 2. And in a word, in the last days of that city, were accomplished all the great things, that God promised Concerning christ, the coming of the Gospel, and calling of the Gentiles.
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when we meet with mention of the last days: ) God sent his Son, Heb. I. 2. In the last days of that City, God poured down his Spirit, Act. II. 17. In the last days of that City, was the mountain of the Lords house exalted above the mountains,
when we meet with mention of the last days:) God sent his Son, Hebrew I. 2. In the last days of that city, God poured down his Spirit, Act. II 17. In the last days of that city, was the mountain of the lords house exalted above the Mountains,
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THE last days of Jerusalem are charactered in Scripture in one regard the best of times, in another the worst. The best in regard of the dealing of God, the worst in regard of the dealing of men. For I.
THE last days of Jerusalem Are charactered in Scripture in one regard the best of times, in Another the worst. The best in regard of the dealing of God, the worst in regard of the dealing of men. For I.
Do you think that Peter the founder of their Church, as they pretend, would ever have consented with them, had he been alive, to the blowing up of a Parliament? And do they find any direction or encouragement to such a thing in any of his writings? Though he was once so fiery as to draw his sword,
Do you think that Peter the founder of their Church, as they pretend, would ever have consented with them, had he been alive, to the blowing up of a Parliament? And do they find any direction or encouragement to such a thing in any of his writings? Though he was once so fiery as to draw his sword,
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When the two Sons of Zebedee, James and John, misconstruing the meaning of their name, Boanerges, would have fired a village of the Samaritans, our Saviour checks them with You know not what spirit you are of.
When the two Sons of Zebedee, James and John, misconstruing the meaning of their name, Boanerges, would have fired a village of the Samaritans, our Saviour Checks them with You know not what Spirit you Are of.
Did these men, think you, ever consult Christ and his oracle, when they went about to fire Parliament and State and Kingdom? Would Christ, think you, ever have given such counsel? and would he have owned such a spirit for the spirit of a true Chistian? Certainly, they are gone astray from his right way, that breath nothing but fire and sword, and blood and slaughter.
Did these men, think you, ever consult christ and his oracle, when they went about to fire Parliament and State and Kingdom? Would christ, think you, ever have given such counsel? and would he have owned such a Spirit for the Spirit of a true Christian? Certainly, they Are gone astray from his right Way, that breath nothing but fire and sword, and blood and slaughter.
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and brought them up to London, that every night, when they came to their lodging by the way, they had their musick and dancing a good part of the night.
and brought them up to London, that every night, when they Come to their lodging by the Way, they had their music and dancing a good part of the night.
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One would think it strange, that men in their case should be so merry. And was it, think you, because God had prevented their shedding so much innocent blood,
One would think it strange, that men in their case should be so merry. And was it, think you, Because God had prevented their shedding so much innocent blood,
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as Divid once rejoyced for such a prevention by the Counsel of Abigail? No, it was because they were to suffer for such an undertaking, accounting they should dye as Martyrs in such a cause.
as Divid once rejoiced for such a prevention by the Counsel of Abigail? No, it was Because they were to suffer for such an undertaking, accounting they should die as Martyrs in such a cause.
For where had England been, had their design taken effect? It may make us even to tremble to think, where England had been, had their design taken effect.
For where had England been, had their Design taken Effect? It may make us even to tremble to think, where England had been, had their Design taken Effect.
To England it may be, I am the Lord thy God, which kept thee out of Egypt, and from the house of spiritual bondage. And our keeping from falling into that servitude, was little less,
To England it may be, I am the Lord thy God, which kept thee out of Egypt, and from the house of spiritual bondage. And our keeping from falling into that servitude, was little less,
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for the Apostle is charactering such from the beginning of the Chapter hitherto. A generation of men as black as Hell, and of that linage and kinred.
for the Apostle is characterizing such from the beginning of the Chapter hitherto. A generation of men as black as Hell, and of that lineage and kindred.
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From such turn away, is the Apostles counsel at the fifth verse of this Chapter, which words compare but with those words of another Apostle, Resist the Devil and he will flee from you, and guess what kind of creatures these were.
From such turn away, is the Apostles counsel At the fifth verse of this Chapter, which words compare but with those words of Another Apostle, Resist the devil and he will flee from you, and guess what kind of creatures these were.
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lovers of money, proud, boasters, blasph•mers, desobedient, &c. so he goes on to the 5th verse. There he describes their Religion, That they had a form of godliness, as a Devil in shape of an Angel of light,
lovers of money, proud, boaster's, blasph•mers, desobedient, etc. so he Goes on to the 5th verse. There he describes their Religion, That they had a from of godliness, as a devil in shape of an Angel of Light,
and whence had the Apostle their names? From the common received opinion and agreement of the Jewish Nation, that currently asserted that the Magicians of Egypt was called by these names.
and whence had the Apostle their names? From the Common received opinion and agreement of the Jewish nation, that currently asserted that the Magicians of Egypt was called by these names.
So their own Authors tell us in their Babylonian Talmud. in the Treatise Menacoth: Aruncha Talmudical Lexicon in the word NONLATINALPHABET And the Chaldee Paraph. of Jonathan upon Exod. I. to omit more.
So their own Authors tell us in their Babylonian Talmud. in the Treatise Menacoth: Aruncha Talmudical Lexicon in the word And the Chaldee Paraph. of Johnathan upon Exod I. to omit more.
The observation of such a thing as this is useful, upon general places of the New Testament, which is more worth discoursing upon, •• it suited with the time and p•ace.
The observation of such a thing as this is useful, upon general places of the New Testament, which is more worth discoursing upon, •• it suited with the time and p•ace.
Thus have we int•lligenc• who Jannes and Jambres wer•, the Sorcerers or Magicians of Egypt, that withstood Mose•, helped to ha••en Phar••h, •eceived the people with lying wonders, affronted the real miracles of God,
Thus have we int•lligenc• who Jannes and Jambres wer•, the Sorcerers or Magicians of Egypt, that withstood Mose•, helped to ha••en Phar••h, •eceived the people with lying wonders, affronted the real Miracles of God,
yet there are but too many that in our sense crucifie the Lord of •l•ry, Heb. VI. 6. And if he had been again upon Earth, do you not think he would have been crucified again before this?
yet there Are but too many that in our sense crucify the Lord of •l•ry, Hebrew VI. 6. And if he had been again upon Earth, do you not think he would have been Crucified again before this?
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For the mark whereby the Apostle would discover them seems rather to cloud than to clear their discovery, viz. the circumstance of the time wherein they lived, which he calls the last days, vers. 1. This know that in the last days shall perilous times come.
For the mark whereby the Apostle would discover them seems rather to cloud than to clear their discovery, viz. the circumstance of the time wherein they lived, which he calls the last days, vers. 1. This know that in the last days shall perilous times come.
But which are these last days? A threefold conception is taken up concerning the thing. 1. That by the last days is meant, all the time of the Gospel from its first coming into the World, to the Worlds end.
But which Are these last days? A threefold conception is taken up Concerning the thing. 1. That by the last days is meant, all the time of the Gospel from its First coming into the World, to the World's end.
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But that is too wide a compass, to be a mark of such an occurrence as the Apostle speaks of here. 2. By the last days, some understand the last days of the World:
But that is too wide a compass, to be a mark of such an occurrence as the Apostle speaks of Here. 2. By the last days, Some understand the last days of the World:
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Therefore 3. The proper meaning of the expression in the common use of the Phrase in Scripture, is, The last days of Jerusalem and of the Jewish state,
Therefore 3. The proper meaning of the expression in the Common use of the Phrase in Scripture, is, The last days of Jerusalem and of the Jewish state,
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And for confirming of this among numerous evidences that I might produce, I shall give you but two places of Scripture and the reason of the expression.
And for confirming of this among numerous evidences that I might produce, I shall give you but two places of Scripture and the reason of the expression.
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Act. II. 17. The Apostle Peter citing those words of the Prophet Joel, It shall come to pass in the last days, I will pour out my Spirit upon all flesh, &c. He plainly and positively asserteth that the Prophesie was fulfilled at that time when now it was but forty years to their destruction.
Act. II 17. The Apostle Peter citing those words of the Prophet Joel, It shall come to pass in the last days, I will pour out my Spirit upon all Flesh, etc. He plainly and positively Asserteth that the Prophesy was fulfilled At that time when now it was but forty Years to their destruction.
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And the reason of the expression, Because the destruction of Jerusalem and of the Jewish state, is charactered in Scripture as the destruction of the whole World, which might be evidenced by abundance of instances.
And the reason of the expression, Because the destruction of Jerusalem and of the Jewish state, is charactered in Scripture as the destruction of the Whole World, which might be evidenced by abundance of instances.
Now who these were, of whom in those last days of Jerusalem the Apostle speaketh, may be some question, viz. whether unbelieving Jews, or some that had professed the Gospel but had revolted from it,
Now who these were, of whom in those last days of Jerusalem the Apostle speaks, may be Some question, viz. whither unbelieving jews, or Some that had professed the Gospel but had revolted from it,
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and even out of this place also, when the Apostle saith they had a form of godliness, and that concerning the faith or doctrine of the Gospel they were reprobate.
and even out of this place also, when the Apostle Says they had a from of godliness, and that Concerning the faith or Doctrine of the Gospel they were Reprobate.
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And of such Apostates the Epistles of all the Apostles are full of complainings, as instances might be produced which would take up the whole time now allotted.
And of such Apostates the Epistles of all the Apostles Are full of complainings, as instances might be produced which would take up the Whole time now allotted.
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I. First look upon the heathens Theology and Religion, and that were but a mere lie. Those poor wretches as Esa. XLIV. 20. Fed on ashes, and a deceived heart turned them aside, that they could not say there is a lie in my right hand: though there was nothing but a lie there.
I First look upon the Heathens Theology and Religion, and that were but a mere lie. Those poor wretches as Isaiah XLIV. 20. Fed on Ashes, and a deceived heart turned them aside, that they could not say there is a lie in my right hand: though there was nothing but a lie there.
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The Devil foisting the greatest lie upon the World that all the anvils of Hell could forge, viz. to perswade men to worship Devils for God ▪ 1 Cor. X. 20. The thing which the Gentiles sacrifice they sacrificed to Devils and not to God.
The devil foisting the greatest lie upon the World that all the anvils of Hell could forge, viz. to persuade men to worship Devils for God ▪ 1 Cor. X. 20. The thing which the Gentiles sacrifice they sacrificed to Devils and not to God.
That the Gospel that was to uncharm those delusions, to release those poor creatures from those cheats and impostures, is most deservedly called The truth.
That the Gospel that was to uncharm those delusions, to release those poor creatures from those cheats and Impostors, is most deservedly called The truth.
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II. Look upon the Religion of the Jews: that was all but types and shadows: Moses face vailed, Israel in the cloud, all Divinity and Religion under mysteries and figures.
II Look upon the Religion of the jews: that was all but types and shadows: Moses face veiled, Israel in the cloud, all Divinity and Religion under Mysteres and figures.
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Hereupon the Gospel is called the Truth, because it unridled those mysterious Hieroglyphicks, unvailed the face of Moses, and shewed the substance and body, which those vails and shadows did infold.
Hereupon the Gospel is called the Truth, Because it unbridled those mysterious Hieroglyphics, Unveiled the face of Moses, and showed the substance and body, which those vails and shadows did enfold.
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The moral Law was given by Moses, the ministration of condemnation as the Apostle calls it, 2 Cor. III. but grace came by Jesus Christ against condemnation.
The moral Law was given by Moses, the ministration of condemnation as the Apostle calls it, 2 Cor. III. but grace Come by jesus christ against condemnation.
The ceremonial Law was given by Moses a ministration of types and shadows, but truth came by Jesus Christ substantiating and resolving all. III. Look into the Gospel it self, It is the greatest and most Divine truth that can be given.
The ceremonial Law was given by Moses a ministration of types and shadows, but truth Come by jesus christ substantiating and resolving all. III. Look into the Gospel it self, It is the greatest and most Divine truth that can be given.
For what could God reveal to mortal men more than he hath done in it, himself, his Son, his Spirit, his Grace, his Salvation? More than what is revealed in the Gospel shall never be revealed to men on this side Heaven.
For what could God reveal to Mortal men more than he hath done in it, himself, his Son, his Spirit, his Grace, his Salvation? More than what is revealed in the Gospel shall never be revealed to men on this side Heaven.
More than an Emblem of such an indeavour, was the great plot and design of this day, from the stroke of which, we are here met to render our acknowledgment and thanksgiving:
More than an Emblem of such an endeavour, was the great plot and Design of this day, from the stroke of which, we Are Here met to render our acknowledgment and thanksgiving:
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Concerning the persons and their acting. The Truth might take up the complaint and expostulation of David, It was not an open enemy that did me this evil,
Concerning the Persons and their acting. The Truth might take up the complaint and expostulation of David, It was not an open enemy that did me this evil,
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but now they wilfully sin against it, Heb. X. 26. They had once known the way of Righteousness, but now were utterly turned away from it, 2 Pet. II. 21. They had once run well, as Gal. III. but now they run clear counter to what they had done:
but now they wilfully since against it, Hebrew X. 26. They had once known the Way of Righteousness, but now were utterly turned away from it, 2 Pet. II 21. They had once run well, as Gal. III. but now they run clear counter to what they had done:
It was Pauls honour and comfort that He now preached the Gospel which he once destroyed, Gal. I. 22. but it was these wretches dread and condemnation that they destroyed the Gospel which they once preached.
It was Paul's honour and Comfort that He now preached the Gospel which he once destroyed, Gal. I. 22. but it was these wretches dread and condemnation that they destroyed the Gospel which they once preached.
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That general Apostasie or revolting from Truth that was then in the Church, brought forth twins of a clear contrary complexion as different as Jacob and Esau, if I may use Jacobs name with such persons,
That general Apostasy or revolting from Truth that was then in the Church, brought forth twins of a clear contrary complexion as different as Jacob and Esau, if I may use Jacobs name with such Persons,
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For some Apostatized to pure Judaisme, some to meer or worse than Heathenism, some to dote upon the rites of Moses, and to look to be justified by the works of the Law,
For Some Apostatized to pure Judaism, Some to mere or Worse than Heathenism, Some to dote upon the Rites of Moses, and to look to be justified by the works of the Law,
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As 1. Venting damnable Heresies and Doctrines of Devils, as our two Apostles tell us, 1 Tim. III. 1. 2 Pet. II. 2. Using the trade of Jannes and Jambres, conjuration and sorcery and lying miracles,
As 1. Venting damnable Heresies and Doctrines of Devils, as our two Apostles tell us, 1 Tim. III. 1. 2 Pet. II 2. Using the trade of Jannes and Jambres, conjuration and sorcery and lying Miracles,
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And the Apostle tells it was so as our Saviour had foretold, 2 Thes. II. 9. That the coming of this mystery of iniquity, was according to the working of Satan, in all power and signs and lying wonders.
And the Apostle tells it was so as our Saviour had foretold, 2 Thebes II 9. That the coming of this mystery of iniquity, was according to the working of Satan, in all power and Signs and lying wonders.
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So many Protestant Divines do attribute all the characters of those wretched men to the Papacy. And indeed they are so like that it is no wonder if they be not clearly discerned asunder.
So many Protestant Divines do attribute all the characters of those wretched men to the Papacy. And indeed they Are so like that it is no wonder if they be not clearly discerned asunder.
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Though the Papacy would be taken for a Jacob, yet she must give leave to standers by to take her for Esau, when her hands and neck and other parts be as rough as his.
Though the Papacy would be taken for a Jacob, yet she must give leave to standers by to take her for Esau, when her hands and neck and other parts be as rough as his.
Set her and this mystery of iniquity, we have been speaking of, together, and can you know them asunder? Though I am not perswaded the Apostle speaks of Rome, in 2 Thes. II. but of these first Apostate Christians,
Set her and this mystery of iniquity, we have been speaking of, together, and can you know them asunder? Though I am not persuaded the Apostle speaks of Room, in 2 Thebes II but of these First Apostate Christians,
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and that that Church hath not been tainted from its first foundation by Peter and Paul. So the Jews of old cried, The Temple of the Lord, The Temple of the Lord, when they had made it a den of thieves.
and that that Church hath not been tainted from its First Foundation by Peter and Paul. So the jews of old cried, The Temple of the Lord, The Temple of the Lord, when they had made it a den of thieves.
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When I read that, Rom. XVI. 17. I beseech you brethren mark those that cause divisions and offences, contrary to the Doctrine ye have learned, and avoid them.
When I read that, Rom. XVI. 17. I beseech you brothers mark those that cause divisions and offences, contrary to the Doctrine you have learned, and avoid them.
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How ever I believe that that Star that fell from Heaven, to whom was given the key of the bottomless Pit, and he opened the Pit and let out horrid smoke, and so horrid Locust, Rev. IX.
How ever I believe that that Star that fell from Heaven, to whom was given the key of the bottomless Pit, and he opened the Pit and let out horrid smoke, and so horrid Locust, Rev. IX.
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beginning, is most truly understood by our Protestant Divines, of the Bishop of Rome or the Papacy. For a Star in the Revelation-language is a Doctor or Minister of the Church,
beginning, is most truly understood by our Protestant Divines, of the Bishop of Room or the Papacy. For a Star in the Revelation-language is a Doctor or Minister of the Church,
II. As the Apostasie of the men in the Text, and in the Apostles description in this Chapter and elsewhere, was into the two contraries, strictness in outward ceremony,
II As the Apostasy of the men in the Text, and in the Apostles description in this Chapter and elsewhere, was into the two contraries, strictness in outward ceremony,
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Like Solomons Temple windows, if it were fit to compare so noble a thing with so base, narrow without and broad within, strict in outward formality, loose in inward conversation. III.
Like Solomons Temple windows, if it were fit to compare so noble a thing with so base, narrow without and broad within, strict in outward formality, lose in inward Conversation. III.
but he knows with grief, and can they of the Papacy but know it themselves? How many witnesses of this matter, have been in every corner of the World, especiall in those where the truth or purity of the Gospel hath appeared?
but he knows with grief, and can they of the Papacy but know it themselves? How many Witnesses of this matter, have been in every corner of the World, especial in those where the truth or purity of the Gospel hath appeared?
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Were you to name the greatest contrariety to the truth of the Gospel that you could name, could you name any thing so directly contrary as Popery. The smoke out of the bottomless pit, that is as contrary to the purity of the light,
Were you to name the greatest contrariety to the truth of the Gospel that you could name, could you name any thing so directly contrary as Popery. The smoke out of the bottomless pit, that is as contrary to the purity of the Light,
And crueller then the Gileadites that slew so many for saying Sibboleth, these make those say Sibboleth whether they will or no, that they may destroy the Truth that they once spoke out.
And Crueler then the Gileadites that slew so many for saying Sibboleth, these make those say Sibboleth whither they will or no, that they may destroy the Truth that they once spoke out.
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2. The bitter and bloody persecution that the Church of Rome hath ever used against the true profession of the Gospel, is a testimony written in blood,
2. The bitter and bloody persecution that the Church of Room hath ever used against the true profession of the Gospel, is a testimony written in blood,
What resistance the Papacy practiseth against the Truth by persecution, I suppose it needless to speak of unto any, that hath heard of the bloody days of Queen Mary, the Massacre in France and the Powder Treason in England, that you need go no further for instance.
What resistance the Papacy Practiseth against the Truth by persecution, I suppose it needless to speak of unto any, that hath herd of the bloody days of Queen Marry, the Massacre in France and the Powder Treason in England, that you need go no further for instance.
And blessed be the Lord, for that we have these testimonies only to our ears, and have not seen Popish resistance of the Truth; by persecution with our eyes.
And blessed be the Lord, for that we have these testimonies only to our ears, and have not seen Popish resistance of the Truth; by persecution with our eyes.
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why doth the way of the wicked prosper? And why is it so well with those that work iniquity? Why is it so successful, with Popery, Heresie, Error and Ignorance? That that is aloft and prevaileth, domineers and tyrannizes,
why does the Way of the wicked prosper? And why is it so well with those that work iniquity? Why is it so successful, with Popery, Heresy, Error and Ignorance? That that is aloft and prevails, domineers and tyrannizes,
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As it was said of Gad, Gad a troop shall overcome him, but he shall overcome at the last; XLIX. Gen. 17. So it is with Truth, it may be opposed, oppressed, trodden under, yet it will overcome at last.
As it was said of Gad, Gad a troop shall overcome him, but he shall overcome At the last; XLIX. Gen. 17. So it is with Truth, it may be opposed, oppressed, trodden under, yet it will overcome At last.
and his shifting policy, viz. That under Heathenism he foisted upon the World the greatest lie that could be forged in Hell, to make the Heathen believe, that the Devils that they served were Gods. And under the Gospel, when that lie would not do, he set men to oppose and contradict that greatest truth, that could be revealed from Heaven, the truth and tenor of the Gospel.
and his shifting policy, viz. That under Heathenism he foisted upon the World the greatest lie that could be forged in Hell, to make the Heathen believe, that the Devils that they served were God's And under the Gospel, when that lie would not do, he Set men to oppose and contradict that greatest truth, that could be revealed from Heaven, the truth and tenor of the Gospel.
If you scan and observe the demeanor of the Devil in the two different ages of the World, under Heathenism, and under the Gospel, you will find this to have been his method,
If you scan and observe the demeanour of the devil in the two different ages of the World, under Heathenism, and under the Gospel, you will find this to have been his method,
and consider him as a Jew, and so acting, as a Jew, in this his cursed employment, Not ceasing to pervert the right ways of the Lord, or to oppose the Gospel.
and Consider him as a Jew, and so acting, as a Jew, in this his cursed employment, Not ceasing to pervert the right ways of the Lord, or to oppose the Gospel.
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The very mildest title that he carries, viz. as he was a Jew, speaks him capacitated and principled sufficiently for such an Employment, had he been neither false prophet nor Sorcerer.
The very Mildest title that he carries, viz. as he was a Jew, speaks him capacitated and principled sufficiently for such an Employment, had he been neither false Prophet nor Sorcerer.
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If he were not, they could hardly have fitted themselves better for such a business, than with him so accomplished and accoutred for so cursed a design.
If he were not, they could hardly have fitted themselves better for such a business, than with him so accomplished and accoutered for so cursed a Design.
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subtil and mischievous men, sent abroad purposely to oppose, and contradict and vilifie the Gospel, and to hinder as much as possibly the conversion of any Heathen.
subtle and mischievous men, sent abroad purposely to oppose, and contradict and vilify the Gospel, and to hinder as much as possibly the conversion of any Heathen.
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And what his work was, or what is meant by his perverting the right ways of the Lord, we need not go far to learn, the eighth verse resolves it fully, he withstood the Apostles Barnabss and Paul:
And what his work was, or what is meant by his perverting the right ways of the Lord, we need not go Far to Learn, the eighth verse resolves it Fully, he withstood the Apostles Barnabss and Paul:
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Into which sink of his, as into a common sewer, flowed all the rest of his puddles here mentioned, some as causes of his so acting, and some as instruments.
Into which sink of his, as into a Common sewer, flowed all the rest of his puddles Here mentioned, Some as Causes of his so acting, and Some as Instruments.
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Therefore to confine my self to the time, I shall confine my discourse only to his present action, upon which the Apostles Eye is more peculiarly intent, viz. that he perverted, and ceased not to pervert the right ways of the Lord.
Therefore to confine my self to the time, I shall confine my discourse only to his present actium, upon which the Apostles Eye is more peculiarly intent, viz. that he perverted, and ceased not to pervert the right ways of the Lord.
The Jewish Writers when they would speak out a very wicked man indeed, they say, that he brake out NONLATINALPHABET to the superfluity of naughtiness, as our English renders the phrase turned into Greek, NONLATINALPHABET, Jam. I. 21. Now read this mans Epithites,
The Jewish Writers when they would speak out a very wicked man indeed, they say, that he brake out to the superfluity of naughtiness, as our English renders the phrase turned into Greek,, Jam. I. 21. Now read this men Epithets,
Which whether that were so or no, is not much material, but certainly the titles that the sacred Historian and blessed Apostle do give him, put it out of all question, that he carried a very sad sickly and diseased soul.
Which whither that were so or no, is not much material, but Certainly the titles that the sacred Historian and blessed Apostle do give him, put it out of all question, that he carried a very sad sickly and diseased soul.
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It were worth inquiring, why his Hebrew name is rendred into Arabick, and not into Greek, as is generally done all along the New Testament with other names.
It were worth inquiring, why his Hebrew name is rendered into Arabic, and not into Greek, as is generally done all along the New Testament with other names.
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I learn from that incomparable work for pains and learning the Heptaglot Lexicon, that Alima or Elima, Eliph inchoant, in the Arabian Tongue, signifies Dolere or cruciari; to be in pain or anguish. And I think I need to look no further how Elymas doth interpret Bar Jesus, when the one signifies contabescere, and the other dolere; the one morbo corrodi, and the other cruciari, the words being so near a kin.
I Learn from that incomparable work for pains and learning the Heptaglot Lexicon, that Alima or Elima, Eliph inchoant, in the Arabian Tongue, signifies Dolere or cruciari; to be in pain or anguish. And I think I need to look no further how Elymas does interpret Bar jesus, when the one signifies contabescere, and the other Dolere; the one morbo corrodi, and the other cruciari, the words being so near a kin.
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But there is some scruple which name is meant, whether his name Bar Jesus, or his title Magus. And that that hath been the currentest rendring hath been by the Arabick word NONLATINALPHABET Ain inchoante, which signifies a knowing, a wise man, and so may be bowed to the sense of Magus: But both the Syriack and Arabick Translators begin the word Elymas with another Letter.
But there is Some scruple which name is meant, whither his name Bar jesus, or his title Magus. And that that hath been the currentest rendering hath been by the Arabic word Ain inchoante, which signifies a knowing, a wise man, and so may be bowed to the sense of Magus: But both the Syriac and Arabic Translators begin the word Elymas with Another letter.
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and if I miscount not, you have it but three times in the Bible, and those in the Psalms, Psal. VI. 7. NONLATINALPHABET rendred by our English, Mine eye is consumed because of grief:
and if I miscount not, you have it but three times in the bible, and those in the Psalms, Psalm VI. 7. rendered by our English, Mine eye is consumed Because of grief:
and yet I question whether with the letters proper for it or no ▪ I should devine his name Jesus from the Hebrew word NONLATINALPHABET Ain inchoante, which signifies contabescere, morbo corrodi, to languish, to pine away, to be eaten up with some malady;
and yet I question whither with the letters proper for it or no ▪ I should divine his name jesus from the Hebrew word Ain inchoante, which signifies contabescere, morbo corrodi, to languish, to pine away, to be eaten up with Some malady;
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and I believe it was a very great way from the letters of that Blessed Name. In the Arabick translation, indeed that we have in our Polyglot Bible, it is written with the very same letters.
and I believe it was a very great Way from the letters of that Blessed Name. In the Arabic Translation, indeed that we have in our Polyglot bible, it is written with the very same letters.
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he being now appointed Apostle of the Gentiles, and now set out upon that employment, he is called by his Gentile name all along hence forward, Paul, and Saul no more.
he being now appointed Apostle of the Gentiles, and now Set out upon that employment, he is called by his Gentile name all along hence forward, Paul, and Saul no more.
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the one a most near servant of God, the other as near a servant of the Devil, the one full of the Holy Ghost, the other full of all subtilty and mischief:
the one a most near servant of God, the other as near a servant of the devil, the one full of the Holy Ghost, the other full of all subtlety and mischief:
and accordingly is warranted by the Holy Ghost, with whom he is filled to give him these brands, O thou full of all subtilty and of all mischief, thou child of the Devil, and enemy of all righteousness.
and accordingly is warranted by the Holy Ghost, with whom he is filled to give him these brands, Oh thou full of all subtlety and of all mischief, thou child of the devil, and enemy of all righteousness.
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How little needs there more to the limning out the Prince of darkness himself in his blackest complexion? What is it for these titles to be given to any man? But our Apostle could very well discern between a Brother and a Sorcerer, between a true Christian and a false Prophet, between a Professor of the Gospel,
How little needs there more to the limning out the Prince of darkness himself in his Blackest complexion? What is it for these titles to be given to any man? But our Apostle could very well discern between a Brother and a Sorcerer, between a true Christian and a false Prophet, between a Professor of the Gospel,
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Take out but that little great clause, Thou child of the Devil, and there needs not much more to the picturing of the Devil himself in his proper colours and full proportion:
Take out but that little great clause, Thou child of the devil, and there needs not much more to the picturing of the devil himself in his proper colours and full proportion:
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And said, O full of all subtilty, and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
And said, Oh full of all subtlety, and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
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and how should a people that had been always used to such Oracles do without them? Here Satan saw his opportunity to cheat them with a Leah instead of Rachel, to impose upon them the famed oracularity of Traditions instead of the lively Oracles of God:
and how should a people that had been always used to such Oracles do without them? Here Satan saw his opportunity to cheat them with a Leah instead of Rachel, to impose upon them the famed oracularity of Traditions instead of the lively Oracles of God:
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but he found it easie to foist upon them this other great lie, to make them believe that every doting Tradition, the invention of foolish men, was a divine Oracle, delivered to Moses at mount Sinai, and so from hand to hand to all posterity.
but he found it easy to foist upon them this other great lie, to make them believe that every doting Tradition, the invention of foolish men, was a divine Oracle, Delivered to Moses At mount Sinai, and so from hand to hand to all posterity.
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O! England, happy in thy Gospel and Religion, a Religion doubly lovely and beautiful Tirzah - like, both because thou deservest the hate of such a people,
OH! England, happy in thy Gospel and Religion, a Religion doubly lovely and beautiful Tirzah - like, both Because thou deservest the hate of such a people,
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As God by fire sent from Heaven, in the days of Elias, did determine the question, who was the true God, the Lord or Baal; so he by preventing this fire from Hell hath determined the question, betwixt Rome and us, which is the true Religion, theirs or ours.
As God by fire sent from Heaven, in the days of Elias, did determine the question, who was the true God, the Lord or Baal; so he by preventing this fire from Hell hath determined the question, betwixt Room and us, which is the true Religion, theirs or ours.
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And why so cruel against a harmless Nation? What had we done that we must be so destroyed? Abimelechs plea to God was, Lord wilt thou also destroy an innocent Nation? And God accepted his plea as good, and would not destroy it.
And why so cruel against a harmless nation? What had we done that we must be so destroyed? Abimelechs plea to God was, Lord wilt thou also destroy an innocent nation? And God accepted his plea as good, and would not destroy it.
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Which commemorates a design of cruelty and horror, a design full of all subtilty, of all mischievousness, of all inhumanity, that remote ages to come, will hardly believe, that a Church that takes on her to be the only holy Catholick Church, should ever ••eed so horrid a monster.
Which commemorates a Design of cruelty and horror, a Design full of all subtlety, of all mischievousness, of all inhumanity, that remote ages to come, will hardly believe, that a Church that Takes on her to be the only holy Catholic Church, should ever ••eed so horrid a monster.
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If mens practises speak their principles, as this mans in the Text did, we need not to •ip so much into the principles of this Church, elementing and indoctrinating to the opposing of the power, purity and sincerity of the Gospel;
If men's practises speak their principles, as this men in the Text did, we need not to •ip so much into the principles of this Church, elementing and indoctrinating to the opposing of the power, purity and sincerity of the Gospel;
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I am deceived, if the Jubilee now coming speak not very fair and far toward the attestation of both these, Mosaick strictness in proclaiming a Jubilee, and Libertine loosness in indulging so easie pardons.
I am deceived, if the Jubilee now coming speak not very fair and Far towards the attestation of both these, Mosaic strictness in proclaiming a Jubilee, and Libertine looseness in indulging so easy Pardons.
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And when that ceased, after long succession of time, whether the same spirit and principles were not metempsychosed into Rome now grown Papal, let any impartial Censure judge, by comparing her strictness for Mosaick rites,
And when that ceased, After long succession of time, whither the same Spirit and principles were not metempsychosed into Room now grown Papal, let any impartial Censure judge, by comparing her strictness for Mosaic Rites,
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The Apostatized Jew was he, out of whom indeed that spirit had been cast, but was returned with seven other spirits worse than himself, and dwelt there again.
The Apostatized Jew was he, out of whom indeed that Spirit had been cast, but was returned with seven other spirits Worse than himself, and dwelled there again.
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And these two, if my conjecture do not very much deceive me, made up the full measure of the stature of the Antichrist, that the Apostles St. Paul and St. John speak of,
And these two, if my conjecture do not very much deceive me, made up the full measure of the stature of the Antichrist, that the Apostles Saint Paul and Saint John speak of,
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than fond traditions and the vain inventions of men, even from the Chair, wherein the King sitteth upon the Throne, to the Souls in Purgatory, or the servant behind the Mill.
than found traditions and the vain Inventions of men, even from the Chair, wherein the King Sitteth upon the Throne, to the Souls in Purgatory, or the servant behind the Mill.
Universal Bishopship, Primacy, Infallibility, Power to pardon, Purgatory, and Deliverance thence, Transubstantiation, and multitudes more of the like fancy:
Universal Bishops-ship, Primacy, Infallibility, Power to pardon, Purgatory, and Deliverance thence, Transubstantiation, and Multitudes more of the like fancy:
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1. Mene. Number the Doctrines of that Church and Religion one by one, and how great a company of them will prove to be like those of the Jews, but dreams of men, lying under the spirit of slumber:
1. Mene. Number the Doctrines of that Church and Religion one by one, and how great a company of them will prove to be like those of the jews, but dreams of men, lying under the Spirit of slumber:
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II. As to her Religion in after times, and at this day, give me leave to use the words written upon the wall of Belshazzers dining room, Mene, Mene, Tekel, Upharsin.
II As to her Religion in After times, and At this day, give me leave to use the words written upon the wall of Belshazzar's dining room, Mean, Mene, Tekel, Upharsin.
and of the Protestants at this day, but even of the Romanists themselves, if you will but allow them the distinction of Rome Heathen and Christian. And can any good thing be expected thence, where the Dragons donation is the Founder of the power, I doubt, more truly than Constantines? And can the Gospel but sind opposition there,
and of the Protestants At this day, but even of the Romanists themselves, if you will but allow them the distinction of Room Heathen and Christian. And can any good thing be expected thence, where the Dragons donation is the Founder of the power, I doubt, more truly than Constantines? And can the Gospel but sind opposition there,
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For the Place. The Holy Ghost hath spoken out the Numen of Rome, which was by no means named or known before, Rev. XIII. 2. The Dragon gave it his power and seat.
For the Place. The Holy Ghost hath spoken out the Numen of Room, which was by no means nam or known before, Rev. XIII. 2. The Dragon gave it his power and seat.
And men, who while they stile themselves The Society of Jesus, by their principles and practises give suspition that they relate more to this Bar Jesus, which we have had in hand,
And men, who while they style themselves The Society of jesus, by their principles and practises give suspicion that they relate more to this Bar jesus, which we have had in hand,
and a Sorcerer, by his subtilty and mischievousness, and by the rest of his devilish accommodations for such a purpose, I need not insist to demonstrate, the thing it self speaks it sufficiently.
and a Sorcerer, by his subtlety and mischievousness, and by the rest of his devilish accommodations for such a purpose, I need not insist to demonstrate, the thing it self speaks it sufficiently.
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and to resist the Deputies conversion, by the very dictates of his Religion, as he was a Jew. How he might be forwarded and helped in his so acting by being a false Prophet,
and to resist the Deputies conversion, by the very dictates of his Religion, as he was a Jew. How he might be forwarded and helped in his so acting by being a false Prophet,
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And our Saviour must be cast down the steep hill, and dashed all to pieces by his Townsmen of Nazaret for but hinting the calling of the Gentiles, in the story of Elias sent to the widdow of Sarepta, and Naaman the Syrian sent to Elisha, and healed.
And our Saviour must be cast down the steep hill, and dashed all to Pieces by his Townsmen of Nazareth for but hinting the calling of the Gentiles, in the story of Elias sent to the widow of Sarepta, and Naaman the Syrian sent to Elisha, and healed.
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What must those dogs eat of the Childrens bread? Must these Children of the bond woman come to be heirs with the Children of the free? They forbid us to speak unto the Gentiles, that they might be saved, saith the Apostle in that place to the Thessalonians before quoted.
What must those Dogs eat of the Children's bred? Must these Children of the bound woman come to be Heirs with the Children of the free? They forbid us to speak unto the Gentiles, that they might be saved, Says the Apostle in that place to the Thessalonians before quoted.
dearly loves he the seed of Israel, how intirely does he affect the Children of Abraham! And this dream under the spirit of slumber casts them also under the spirit of contradiction against the calling of the other Nations.
dearly loves he the seed of Israel, how entirely does he affect the Children of Abraham! And this dream under the Spirit of slumber Cast them also under the Spirit of contradiction against the calling of the other nations.
that lays those shadows aside, and does, as it were, bury Moses, as Christ did his body, in the vally of Beth Peor. So that with them you cannot be a friend to Moses, unless you be an enemy to the Doctrine of Jesus.
that lays those shadows aside, and does, as it were, bury Moses, as christ did his body, in the valley of Beth Peor. So that with them you cannot be a friend to Moses, unless you be an enemy to the Doctrine of jesus.
Secondly, Their Traditions made them dream, that Messias and his Law and Doctrine that he should bring with him, should be so far from abating or abolishing any of the ceremonies of Moses, that he should rather add to them, heighten and enhance them.
Secondly, Their Traditions made them dream, that Messias and his Law and Doctrine that he should bring with him, should be so Far from abating or abolishing any of the ceremonies of Moses, that he should rather add to them, heighten and enhance them.
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Poor Jesus looked so unlike the gallant Messias they dreamed of, that by the very principles of their Traditions and Religion, they could do no less to him,
Poor jesus looked so unlike the gallant Messias they dreamed of, that by the very principles of their Traditions and Religion, they could do no less to him,
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9. And in a word, that they were led into a vain conversation by the traditions received from their Fathers, 1 Pet. I. 18. Thus was it as to their effect in general;
9. And in a word, that they were led into a vain Conversation by the traditions received from their Father's, 1 Pet. I. 18. Thus was it as to their Effect in general;
That by their Traditions they transgressed the commandments of God, Matth. XV. 3. That by their Traditions, they made the Word of God of none effect, vers.
That by their Traditions they transgressed the Commandments of God, Matthew XV. 3. That by their Traditions, they made the Word of God of none Effect, vers.
in Mesopotamia, in Charran, in Canaan, in Egypt. And our own observation may tell us, that when it failed in Egypt, and Israel followed the Idols and manners of that Land, as Ezek. XX. that then God found himself a Church in the family of Job and his three friends.
in Mesopotamia, in Charran, in Canaan, in Egypt. And our own observation may tell us, that when it failed in Egypt, and Israel followed the Idols and manners of that Land, as Ezekiel XX. that then God found himself a Church in the family of Job and his three Friends.
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The Jews accused S. Stephen of Heresie and blasphemy, because he said, that the Church and Religion should not alway be pinned to that City and Temple, but taken away.
The jews accused S. Stephen of Heresy and blasphemy, Because he said, that the Church and Religion should not always be pinned to that city and Temple, but taken away.
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And, first, we must not expect to find it in any one particular place, as you might have done the old Jerusalem; but it is dispersed here and there abroad in the World.
And, First, we must not expect to find it in any one particular place, as you might have done the old Jerusalem; but it is dispersed Here and there abroad in the World.
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and saw the manner of their devotions, their formal Services, and Ceremonious Worship, would you not think you were in the old Jerusalem among the Scribes and Pharisees, rather than in the the new, where the true worshipers worship the Father in spirit and truth.
and saw the manner of their devotions, their formal Services, and Ceremonious Worship, would you not think you were in the old Jerusalem among the Scribes and Pharisees, rather than in the the new, where the true worshippers worship the Father in Spirit and truth.
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How near doth she come to Judaism in the doctrine of Justification? how near in the doctrine of opus operatum? How near in the doctrine of expiation by bare Confession? How near in the doctrine of the value of Traditions? And one for all,
How near does she come to Judaism in the Doctrine of Justification? how near in the Doctrine of opus operatum? How near in the Doctrine of expiation by bore Confessi? How near in the Doctrine of the valve of Traditions? And one for all,
Now therefore the nearest way to discover the Antichrist, that was to be in after times among the Gentiles, is by observing his likeness and similitude to the former, viz. in apostatizing from the pure and sincere profession of the Gospel to Judaism, or to Mosaick manner of worship, and Judaick principles and Religion.
Now Therefore the nearest Way to discover the Antichrist, that was to be in After times among the Gentiles, is by observing his likeness and similitude to the former, viz. in apostatizing from the pure and sincere profession of the Gospel to Judaism, or to Mosaic manner of worship, and Judaic principles and Religion.
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and there was martyred, when the Scripture and reason gives a far fairer probability that he was Apostle to the circumcision in Babylonia, and there ended his days.
and there was martyred, when the Scripture and reason gives a Far Fairer probability that he was Apostle to the circumcision in Babylonia, and there ended his days.
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and other Traditions, and how great a part of their Church is built upon nothing else? The very chief ▪ corner stone in all their fabrick is of no better substance and solidity, viz. that S. Peter was Bishop there,
and other Traditions, and how great a part of their Church is built upon nothing Else? The very chief ▪ corner stone in all their fabric is of no better substance and solidity, viz. that S. Peter was Bishop there,
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as a Priest in Israel could hardly be infected with Leprosie. But you may see the tokens upon the Church of Rome very thick; traditions upon traditions;
as a Priest in Israel could hardly be infected with Leprosy. But you may see the tokens upon the Church of Room very thick; traditions upon traditions;
as they made the Law, so they made the Gospel of no effect; and the doctrine of Christ, the death of Christ, the belief in Christ, to be but needless business, and things to no purpose.
as they made the Law, so they made the Gospel of no Effect; and the Doctrine of christ, the death of christ, the belief in christ, to be but needless business, and things to no purpose.
Traditions spoiled her Religion, and brought her to worship God in vain, teaching for Doctrines the commandments of men, Matth. XV. 9. Traditions spoiled her manners,
Traditions spoiled her Religion, and brought her to worship God in vain, teaching for Doctrines the Commandments of men, Matthew XV. 9. Traditions spoiled her manners,
If you date them from the time she first received and entertained her traditions, you do but fit the calculation to the nature of the thing calculated.
If you date them from the time she First received and entertained her traditions, you do but fit the calculation to the nature of the thing calculated.
There is in Scripture frequent mention of the last days, and the last times: by which is meant most commonly the last days of old Jerusalem, and of the Jewish oeconomy,
There is in Scripture frequent mention of the last days, and the last times: by which is meant most commonly the last days of old Jerusalem, and of the Jewish economy,
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What they mean by the Mosaick Law, we all understand, and by their Judaick Law, they mean their Traditional Law, which they call the Law unwritten. While they kept to the Law of Moses for a rule of faith and life,
What they mean by the Mosaic Law, we all understand, and by their Judaic Law, they mean their Traditional Law, which they call the Law unwritten. While they kept to the Law of Moses for a Rule of faith and life,
of the Mosaick Law, and the Judaick Law, or the Law of Moses, and the Law of the Jews. And they will tell you, such and such things are transgressions of the Mosaick Law,
of the Mosaic Law, and the Judaic Law, or the Law of Moses, and the Law of the jews. And they will tell you, such and such things Are transgressions of the Mosaic Law,
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For what is the Church and Religion of Rome, but in a manner that of old Jerusalem, translated out of Judaick into Roman, and transplanted out of Palestina into Italy. And there is hardly an easier or a clearer way to discover that she is not the new Jerusalem, then by comparing her with the old:
For what is the Church and Religion of Room, but in a manner that of old Jerusalem, translated out of Judaic into Roman, and transplanted out of Palestine into Italy. And there is hardly an Easier or a clearer Way to discover that she is not the new Jerusalem, then by comparing her with the old:
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II. Concerning their Church and Religion. If these men that pretend to lead men to the new Jerusalem, and lead them to Rome, would but speak out and plain,
II Concerning their Church and Religion. If these men that pretend to led men to the new Jerusalem, and led them to Room, would but speak out and plain,
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Now it is a very improper inquest to look for the new Jerusalem in a place that must perish for ever; to look for the holy City among the abominable armies, and to look for Sion the City of God in Babylon that Mother of Harlots, and abominations of the Earth.
Now it is a very improper inquest to look for the new Jerusalem in a place that must perish for ever; to look for the holy city among the abominable armies, and to look for Sion the city of God in Babylon that Mother of Harlots, and abominations of the Earth.
For that by Babylon is meant Rome, the Romanists themselves will readily grant you, if you will grant them the distinction of Rome Pagan and Christian, Imperial and Pontifical. And the last verse of Chap. XVII. puts the matter out of all doubt, where it says, that the Woman, the scarlet Whore, which thou sawest is the great City which reigneth over the Kings of the Earth.
For that by Babylon is meant Room, the Romanists themselves will readily grant you, if you will grant them the distinction of Room Pagan and Christian, Imperial and Pontifical. And the last verse of Chap. XVII. puts the matter out of all doubt, where it Says, that the Woman, the scarlet Whore, which thou Sawest is the great city which Reigneth over the Kings of the Earth.
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and it is finally doomed to perish for ever. Secondly, You have mention of her armies, Dan. IX. ult. but with this brand upon them, that they are called The abominable army that maketh desolate, there styled by their Vulgar Latine, as in Matth. XXIV. the abomination of desolation.
and it is finally doomed to perish for ever. Secondly, You have mention of her armies, Dan. IX. ult. but with this brand upon them, that they Are called The abominable army that makes desolate, there styled by their vulgar Latin, as in Matthew XXIV. the abomination of desolation.
since, There must be a falling away first, that the man of sin might be revealed, 2 Thes. II. 3. The first mention that you have of Rome in Scripture is in Numb. XXIV. 24. under the name of Chittim: and there it is branded for the great oppressor and afflicter of Nations:
since, There must be a falling away First, that the man of since might be revealed, 2 Thebes II 3. The First mention that you have of Room in Scripture is in Numb. XXIV. 24. under the name of Chittim: and there it is branded for the great oppressor and afflicter of nations:
as Abijah was in the family of Jeroboam, 1 King. XIV. 13. the only one there, in whom was found any thing that was good.) And that is, that there was once a Church there, whose faith was renounedly spoken of through the whole world, Rom. I. 8. There was so indeed,
as Abijah was in the family of Jeroboam, 1 King. XIV. 13. the only one there, in whom was found any thing that was good.) And that is, that there was once a Church there, whose faith was renounedly spoken of through the Whole world, Rom. I. 8. There was so indeed,
so Rome on the contrary is never spoken of under any name or title, but with a character as black and dismal. One Memoir only excepted, (which is in her story,
so Room on the contrary is never spoken of under any name or title, but with a character as black and dismal. One Memoir only excepted, (which is in her story,
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and the place of true worship at Sichem, and mount Gerizim. When they pretend to lead you to the new Jerusalem, and bring you to Rome, they could hardly lead you to any place under Heaven more unlikely where to find the new Jerusalem, then there.
and the place of true worship At Sichem, and mount Gerizim. When they pretend to led you to the new Jerusalem, and bring you to Room, they could hardly led you to any place under Heaven more unlikely where to find the new Jerusalem, then there.
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and they will lead you where it is, and they will bring you to Rome. A place where I should as little seek for the new Jerusalem, as I should have sought for the old Jerusalem in Samaria; or as I should have sought for true worshippers,
and they will led you where it is, and they will bring you to Room. A place where I should as little seek for the new Jerusalem, as I should have sought for the old Jerusalem in Samaria; or as I should have sought for true worshippers,
We are seeking the new Jerusalem, and there are those that will tell you (but you must let them blindfold you the first) that you of London, we of England, are out of the way,
We Are seeking the new Jerusalem, and there Are those that will tell you (but you must let them blindfold you the First) that you of London, we of England, Are out of the Way,
if not to equal, the space and compass of the whole Land of Canaan. And this Apocalyptick, the best interpreter of that Prophet, measuring his square new Jerusalem at vers. 16. of this Chapter, finds it to be twelve thousand furlongs,
if not to equal, the Molle and compass of the Whole Land of Canaan. And this Apocalyptic, the best interpreter of that Prophet, measuring his square new Jerusalem At vers. 16. of this Chapter, finds it to be twelve thousand furlongs,
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I shall say no more to this opinion but briefly only this, (for it is not worth speaking much unto) That this opinion helped forward the murther of the true Messias when he came among them.
I shall say no more to this opinion but briefly only this, (for it is not worth speaking much unto) That this opinion helped forward the murder of the true Messias when he Come among them.
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I. First therefore, Let me say in this case much like what was said of old by the Historian concerning the City Samnium, You may look for Samnium there where Samnium stood, and cannot find it.
I First Therefore, Let me say in this case much like what was said of old by the Historian Concerning the city Samnium, You may look for Samnium there where Samnium stood, and cannot find it.
and where is this City of the great King? Where is the true Church, this new Jerusalem? The finding, where it is not, will be some direction how to seek it, where it is:
and where is this city of the great King? Where is the true Church, this new Jerusalem? The finding, where it is not, will be Some direction how to seek it, where it is:
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The great question and dispute is where it is? And whereas our Apocalyptick saw it coming down from Heaven, the great inquiry is, where it lighted, pitched and took its station? Where is the house of the Prince,
The great question and dispute is where it is? And whereas our Apocalyptic saw it coming down from Heaven, the great inquiry is, where it lighted, pitched and took its station? Where is the house of the Prince,
Upon all which accounts together, it is no wonder that she carries the name of the heavenly Jerusalem, the holy City, and the holy City, that came down from God.
Upon all which accounts together, it is no wonder that she carries the name of the heavenly Jerusalem, the holy city, and the holy city, that Come down from God.
Men as lively stones being built up into a spiritual house and building, as it is 1 Pet. II. 5. Most commonly in this book of the Revelations, she is called by the very name of Heaven it self, that where you read Heaven you must understand the Church, partly because she is the only Heaven that is upon Earth;
Men as lively stones being built up into a spiritual house and building, as it is 1 Pet. II 5. Most commonly in this book of the Revelations, she is called by the very name of Heaven it self, that where you read Heaven you must understand the Church, partly Because she is the only Heaven that is upon Earth;
She was indeed simply and absolutely in her self most unholy, and yet comparatively The holy City, because there was not a place under Heaven besides, which God had chosen to place his Name there; and there he had:
She was indeed simply and absolutely in her self most unholy, and yet comparatively The holy city, Because there was not a place under Heaven beside, which God had chosen to place his Name there; and there he had:
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Nay when that holy Evangelist had given the story of her crucifying the Holy of Holies, the Lord of life and glory, even then he calls her the holy City, Chap. XXVII. 53. The bodies of many Saints, which slept, arose,
Nay when that holy Evangelist had given the story of her crucifying the Holy of Holies, the Lord of life and glory, even then he calls her the holy city, Chap. XXVII. 53. The bodies of many Saints, which slept, arose,
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yet even then, and when she is in that case, she is termed the holy City, Matth. IV. 5. Then the Devil taketh him up into the Holy City, and setteth him on a pinacle of the Temple.
yet even then, and when she is in that case, she is termed the holy city, Matthew IV. 5. Then the devil Takes him up into the Holy city, and sets him on a pinnacle of the Temple.
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When the Temple had lost its choisest ornaments, and endowments that contributed so much to the holiness of the place and City, The Ark, the cloud of Glory upon it, the Oracle by Urim and Thummim, the fire from Heaven upon the Altar:
When the Temple had lost its Choicest Ornament, and endowments that contributed so much to the holiness of the place and city, The Ark, the cloud of Glory upon it, the Oracle by Urim and Thummim, the fire from Heaven upon the Altar:
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It is observable that the second old Jerusalem (for so let me call the Jerusalem that was built and inhabited after the return out of Captivity) was called the holy City, when goodness and holiness were clean banished out of the City, and become a stranger there.
It is observable that the second old Jerusalem (for so let me call the Jerusalem that was built and inhabited After the return out of Captivity) was called the holy city, when Goodness and holiness were clean banished out of the city, and become a stranger there.
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Therefore it is the less wonder that it is called the holy City, because of these things, which is the second circumstance considerable in the words, I saw the new Jerusalem, The holy City.
Therefore it is the less wonder that it is called the holy city, Because of these things, which is the second circumstance considerable in the words, I saw the new Jerusalem, The holy city.
And can any doubt, but that the new Jerusalem meaneth in the like sense, and upon the like reason, The Church of God under the Gospel, this inriched with all those excellencis and privileges, that that was,
And can any doubt, but that the new Jerusalem means in the like sense, and upon the like reason, The Church of God under the Gospel, this enriched with all those excellencis and privileges, that that was,
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That City was the Church in little, because there were eminently in it all those things that do make and constitute a true Church, viz. the administration of the Word and divine Ordinances, the Assemblies of the Saints, the Worship of the true God by his own appointment,
That city was the Church in little, Because there were eminently in it all those things that do make and constitute a true Church, viz. the administration of the Word and divine Ordinances, the Assemblies of the Saints, the Worship of the true God by his own appointment,
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A new Earth, or a change in the World, as to the management or rule of it, from Heathenism to Christianity, and from the rule of the four Heathen Monarchies, Dan. VII. to the Saints, or Christians, to iudge the World; 1 Cor. VI. 2. or being Rulers or Magistrates in it.
A new Earth, or a change in the World, as to the management or Rule of it, from Heathenism to Christianity, and from the Rule of the four Heathen Monarchies, Dan. VII. to the Saints, or Christians, to judge the World; 1 Cor. VI. 2. or being Rulers or Magistrates in it.
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In the verse before, he sees a new Heaven and a new Earth, and in this verse a new Jerusalem. Something parallel to which is that in Esa. LXV. 17. Behold, I create new Heavens and a new Earth.
In the verse before, he sees a new Heaven and a new Earth, and in this verse a new Jerusalem. Something parallel to which is that in Isaiah LXV. 17. Behold, I create new Heavens and a new Earth.
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for that his coming, both in that place, and in divers other places in the New Testament, doth mean in that sense, it were very easie to make evident, should we take that subject to insist upon.
for that his coming, both in that place, and in diverse other places in the New Testament, does mean in that sense, it were very easy to make evident, should we take that Subject to insist upon.
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so that the John, to whom Christ would vouchsafe the revelation and discovery of the times and occurrences, that were to intervene betwixt the Fall of Jerusalem and the end of the World, was John the Disciple greatly beloved. III. Of that Disciple Christ had intimated, that he would that he should tarry till •e came, Joh. XXI. 22. that is, till he should come in vengeance against the Jewish Nation and their City to destroy them;
so that the John, to whom christ would vouchsafe the Revelation and discovery of the times and occurrences, that were to intervene betwixt the Fallen of Jerusalem and the end of the World, was John the Disciple greatly Beloved. III. Of that Disciple christ had intimated, that he would that he should tarry till •e Come, John XXI. 22. that is, till he should come in vengeance against the Jewish nation and their city to destroy them;
But, II. It is agreeable to all reason to conceive, that as the man, to whom God vouchsafed the revelation and discovery of the times and occurrences, that were to intervene betwixt his own times and the fall of Jerusalem, was Daniel, a man greatly beloved;
But, II It is agreeable to all reason to conceive, that as the man, to whom God vouchsafed the Revelation and discovery of the times and occurrences, that were to intervene betwixt his own times and the fallen of Jerusalem, was daniel, a man greatly Beloved;
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as to impart such noble and glorious visions and revelations to him, as are recorded in this Book, that he should pass by and skip over his own Apostles and Disciples,
as to impart such noble and glorious visions and revelations to him, as Are recorded in this Book, that he should pass by and skip over his own Apostles and Disciples,
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when the old Jerusalem on Earth had been once so lovely, that it was the glory and joy of the whole Earth, Psal. XLVIII. Who it was that saw it, he himself tells you, speaking out his name, John: by which I suppose there is none here but understands the blessed Apostle and Evangelist of that name;
when the old Jerusalem on Earth had been once so lovely, that it was the glory and joy of the Whole Earth, Psalm XLVIII. Who it was that saw it, he himself tells you, speaking out his name, John: by which I suppose there is none Here but understands the blessed Apostle and Evangelist of that name;
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AND no wonder if there be a new Jerusalem, when at the fifth verse of this Chapter, God proclaims that he makes all things new. And that new Jerusalem must needs be a holy City, when it is sent down from God, and comes out of Heaven. And that holy City coming from Heaven could not but be a most lovely prospect to him that saw it,
AND no wonder if there be a new Jerusalem, when At the fifth verse of this Chapter, God proclaims that he makes all things new. And that new Jerusalem must needs be a holy city, when it is sent down from God, and comes out of Heaven. And that holy city coming from Heaven could not but be a most lovely prospect to him that saw it,
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We desire to be owned for Citizens of the new Jerusalem: and whereas our Religion may give us some title to it, it is holiness of conversation that must naturalize and enfranchise us.
We desire to be owned for Citizens of the new Jerusalem: and whereas our Religion may give us Some title to it, it is holiness of Conversation that must naturalize and enfranchise us.
I hope our Religion, our Hearts, our God will keep us from entring into league and society with that City, that had so deep a hand in the murther of our dear Saviour,
I hope our Religion, our Hearts, our God will keep us from entering into league and society with that city, that had so deep a hand in the murder of our dear Saviour,
Hannibals father took him at nine years of age to an Altar, and there swore him never to have confederacy and friendship with Rome. If all the World had alway been under such a tye, it had been happy for it.
Hannibals father took him At nine Years of age to an Altar, and there swore him never to have confederacy and friendship with Room. If all the World had always been under such a tie, it had been happy for it.
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or by the Emissaries of Rome, to revolt from their Religion, would remember that dreadful saying of the Apostle, Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin;
or by the Emissaries of Room, to revolt from their Religion, would Remember that dreadful saying of the Apostle, Hebrew X. 26. If we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for since;
As it was said in old time that Athens was the Greece of Greece, and as it may be said at this time that London is the England of England, so let your Religion be the London of London. It is that by which your City must stand and flourish, by which your prosperity must be watered and maintained,
As it was said in old time that Athens was the Greece of Greece, and as it may be said At this time that London is the England of England, so let your Religion be the London of London. It is that by which your city must stand and flourish, by which your Prosperity must be watered and maintained,
We see a new London, as our Apocalyptick saw a new Jerusalem. The buildings stately and magnificent, the furniture sumptuous and very splendid, the shops rich and bravely furnished, the wealth great and very affluent:
We see a new London, as our Apocalyptic saw a new Jerusalem. The buildings stately and magnificent, the furniture sumptuous and very splendid, the shops rich and bravely furnished, the wealth great and very affluent:
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these pretended for Heaven in their practical Devotions, but pointed downward in their Doctrinal principles. I shall not insist to illustrate those particulars that I mentioned;
these pretended for Heaven in their practical Devotions, but pointed downward in their Doctrinal principles. I shall not insist to illustrate those particulars that I mentioned;
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while he believes to be justified by his own works, and places all in opere operato, in a little formal and ceremonial service? Like him in the story and on the stage, that cried, O! Heaven, and pointed down to the Earth;
while he believes to be justified by his own works, and places all in Opere operato, in a little formal and ceremonial service? Like him in the story and on the stage, that cried, OH! Heaven, and pointed down to the Earth;
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if the main fundamentals of Faith be faulty and failing? Nay if the main fundamentals of belief be clean contrary to the way of God to Heaven? A Scribe or Pharisee in old Jerusalem is as devout in Religion,
if the main fundamentals of Faith be faulty and failing? Nay if the main fundamentals of belief be clean contrary to the Way of God to Heaven? A Scribe or Pharisee in old Jerusalem is as devout in Religion,
Let a Romanist ride all the stages of his Religion, from his uncouth kind of Baptism to his extream Unction, through his auricular Confessions and Absolutions, through his Penances and Pardons, through his Massings and Crossings, through all his Devotions and Austerities: will all these bring to Heaven,
Let a Romanist ride all the stages of his Religion, from his uncouth kind of Baptism to his extreme Unction, through his auricular Confessions and Absolutions, through his Penances and Pardons, through his Massings and Crossings, through all his Devotions and Austerities: will all these bring to Heaven,
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as the Wall of the new Jerusalem, in vers. 14. of this Chapter, is founded upon twelve pearls engraven with the names of the twelve Apostles of the Lamb.
as the Wall of the new Jerusalem, in vers. 14. of this Chapter, is founded upon twelve Pearls engraven with the names of the twelve Apostles of the Lamb.
I must confess I do not well understand that concession of some of our Protestant Divines, that yield, That the Church of Rome is a corrupt Church indeed, but yet a true Church.
I must confess I do not well understand that concession of Some of our Protestant Divines, that yield, That the Church of Room is a corrupt Church indeed, but yet a true Church.
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True Religion is that that must distinguish and discover the true Church. And where that is, it is like the Wisemens Star over the house at Bethlehem, that points out,
True Religion is that that must distinguish and discover the true Church. And where that is, it is like the wisemans' Star over the house At Bethlehem, that points out,
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when there were seven thousand men, that never bowed the knee NONLATINALPHABET, to the Golden Heiser at Dan or Bethel; and yet the greatest Prophet then being could not discern the least sign of any Church at all. Now,
when there were seven thousand men, that never bowed the knee, to the Golden Heiser At Dan or Bethel; and yet the greatest Prophet then being could not discern the least Signen of any Church At all. Now,
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and scornful question, that you know who put upon us, Where was your Church and Religion before Luther? Why, it was in the Jerusalem that is above, out of the reach,
and scornful question, that you know who put upon us, Where was your Church and Religion before Luther? Why, it was in the Jerusalem that is above, out of the reach,
The Apostle speaking of the new Jerusalem, that we are speaking of, in that place of the Epistle to the Hebrews before alledged, among other things saith, Ye are not come to the Mount that might be touched, meaning Mount Sinai, but ye are come to Mount Sion.
The Apostle speaking of the new Jerusalem, that we Are speaking of, in that place of the Epistle to the Hebrews before alleged, among other things Says, You Are not come to the Mount that might be touched, meaning Mount Sinai, but you Are come to Mount Sion.
But there is sometimes an invisible Church, where there is none visible, as those seven thousand men in the days of Elias, when he could not discern one.
But there is sometime an invisible Church, where there is none visible, as those seven thousand men in the days of Elias, when he could not discern one.
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it might be questioned, where then will God have a Church, when that is gone? He gives an answer, That the Son of man should send his Angels, or Ministers, with the sound of a trumpet, the trumpet of the Gospel,
it might be questioned, where then will God have a Church, when that is gone? He gives an answer, That the Son of man should send his Angels, or Ministers, with the found of a trumpet, the trumpet of the Gospel,
as they have done against the Church of the Jews. In Matth. XXIV. when Christ foretels of the desolation of that City, Church and Nation, that their Sun and Moon and Stars, Religion and Church and State, should be darkned, and fall, and come to nothing:
as they have done against the Church of the jews. In Matthew XXIV. when christ foretells of the desolation of that city, Church and nation, that their Sun and Moon and Stars, Religion and Church and State, should be darkened, and fallen, and come to nothing:
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And that promise of our Saviour will ever maintain it in life and being, Upon this rock will I build my Church of the Gospel, and the gates of Hell shall never prevail against it:
And that promise of our Saviour will ever maintain it in life and being, Upon this rock will I built my Church of the Gospel, and the gates of Hell shall never prevail against it:
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Now that God is tender of the lives of men, and preservs them willingly and tenderly, you have it evidenced in the mouth of three or four witnesses, that the truth of it may be established.
Now that God is tender of the lives of men, and preservs them willingly and tenderly, you have it evidenced in the Mouth of three or four Witnesses, that the truth of it may be established.
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But when God himself comes by death resolvedly to take away any mans life, whose power is it in to hinder? When he is resolved to tear body and soul assunder, who shall say, what dost thou? When he will preserve life no longer, who can make it out,
But when God himself comes by death resolvedly to take away any men life, whose power is it in to hinder? When he is resolved to tear body and soul asunder, who shall say, what dost thou? When he will preserve life no longer, who can make it out,
when God had given him liberty to use their bodies as he did? Or was it not, that God restrained him? you may guess it by Jobs case, betwixt whose life and Satans malice against him God had put this bar, Only take not away his life.
when God had given him liberty to use their bodies as he did? Or was it not, that God restrained him? you may guess it by Jobs case, betwixt whose life and Satan malice against him God had put this bar, Only take not away his life.
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if it were in his power? And is it our power that doth restrain him? Think of those poor possessed ones in the Gospel, whom the Devil hurried so up and down at his pleasure.
if it were in his power? And is it our power that does restrain him? Think of those poor possessed ones in the Gospel, whom the devil hurried so up and down At his pleasure.
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Now wherein lies the reason, why Satan takes not away our lives, when he pleaseth? Is it in our selves? Would not he, think you, carry away all men bodily to his den,
Now wherein lies the reason, why Satan Takes not away our lives, when he Pleases? Is it in our selves? Would not he, think you, carry away all men bodily to his den,
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The Angel of death in their meaning is the Devil, and the Apostle speaks to their opinion, Heb. II. 14. That through death he might destroy him that •ad the power of death that is the Devil.
The Angel of death in their meaning is the devil, and the Apostle speaks to their opinion, Hebrew II 14. That through death he might destroy him that •ad the power of death that is the devil.
Canst thou take it into thine own hand, and there hold it? The Jews tell a story of the Angel of death sent to take away the soul of Moses, but Moses withstood him,
Canst thou take it into thine own hand, and there hold it? The jews tell a story of the Angel of death sent to take away the soul of Moses, but Moses withstood him,
if God withdraw his preserving providence can man bring his life out of danger? In Scripture Phrase for a man to put his life in his own hand (Judg. XII. 3.) is to venture it to danger, where there is no safety:
if God withdraw his preserving providence can man bring his life out of danger? In Scripture Phrase for a man to put his life in his own hand (Judges XII. 3.) is to venture it to danger, where there is no safety:
Now who is the Preserver of this dear jewel, while we carry it about us? Is it we our selves? The Psalmist tells us, that It is he that made us, and not we our selves.
Now who is the Preserver of this dear jewel, while we carry it about us? Is it we our selves? The Psalmist tells us, that It is he that made us, and not we our selves.
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and the adultress will hunt for the precious life. And do you not think that Solomon speaks very true when he calls life precious; and do you not think that even the father of lies speaks true when he said, Skin for skin, and all that a man hath will he give for his life? What will any man take for his life to pass it away? What jewels, what rubies, what riches will buy his life from him? No, he accounts it too precious to part with his life for mony or monies worth.
and the Adulteress will hunt for the precious life. And do you not think that Solomon speaks very true when he calls life precious; and do you not think that even the father of lies speaks true when he said, Skin for skin, and all that a man hath will he give for his life? What will any man take for his life to pass it away? What Jewels, what rubies, what riches will buy his life from him? No, he accounts it too precious to part with his life for money or moneys worth.
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and is this the requital you make to me? Need I to tell you that God is called the Watch man of Israel, that never slumbereth nor sleepeth, but continually takes care of them.
and is this the requital you make to me? Need I to tell you that God is called the Watch man of Israel, that never Slumbereth nor Sleepeth, but continually Takes care of them.
if then I be a Father, where is mine honour, and if I be a Maste, where is my fear? It is the very title and profession of God, that he is the Preserver, Keeper Saviour of men;
if then I be a Father, where is mine honour, and if I be a Mast, where is my Fear? It is the very title and profession of God, that he is the Preserver, Keeper Saviour of men;
and about his house, and about all that he hath on every side? I. Chap. 9, 10. Therefore it is no wonder if he fear thee, it is all the reason in the World he should.
and about his house, and about all that he hath on every side? I Chap. 9, 10. Therefore it is no wonder if he Fear thee, it is all the reason in the World he should.
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By the way let me tell you this out of the Roman Histories, that when Vespasian had conquered and destroyed Jerusalem, he commanded that the Jews should pay this half shekel, that they used to pay to God for their lives, to his Idol Jupiter Capitolinus at Rome. A sad thing to pay that that was to be paid to God their Preserver, to the Devil the Destroyer.
By the Way let me tell you this out of the Roman Histories, that when Vespasian had conquered and destroyed Jerusalem, he commanded that the jews should pay this half shekel, that they used to pay to God for their lives, to his Idol Jupiter Capitoline At Room. A sad thing to pay that that was to be paid to God their Preserver, to the devil the Destroyer.
Men must not think to live on free cost, and that God maintains their lives for nothing but rather let them know that he looks for some pay and tribute from them.
Men must not think to live on free cost, and that God maintains their lives for nothing but rather let them know that he looks for Some pay and tribute from them.
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If we should be valued by God according as we can be profitable to God, (as we value our cattel according as they are profitable to us) at what rate should he set us? At a grain of dust,
If we should be valued by God according as we can be profitable to God, (as we valve our cattle according as they Are profitable to us) At what rate should he Set us? At a grain of dust,
as a wise man may be profitable to himself? You find oft in Scripture mention of the Children of Belial: the word signifies, Unprofitable, but it means an Idol, a God that cannot profit,
as a wise man may be profitable to himself? You find oft in Scripture mention of the Children of Belial: the word signifies, Unprofitable, but it means an Idol, a God that cannot profit,
and is the rate of the best freeman in Israel, but at a poor half shekel? Exod. XXI. 32. If an Ox push a man servant or maid servant, that they die, the owner of the Ox must give to their Master thirty shekels of silver for the price or value, of his servant he had lost.
and is the rate of the best freeman in Israel, but At a poor half shekel? Exod XXI. 32. If an Ox push a man servant or maid servant, that they die, the owner of the Ox must give to their Master thirty shekels of silver for the price or valve, of his servant he had lost.
A true owner of his dependence upon God, looks upon Gods preserving mercy towards him through this double multiplying glass, his own brittleness, and his own unworthiness;
A true owner of his dependence upon God, looks upon God's preserving mercy towards him through this double multiplying glass, his own brittleness, and his own unworthiness;
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and do I sin against thee, contrary to the end I should have aimed at under thy preservation? Reason and the very light of nature may argue to such a purpose, that in all equity and justice he that is maintained by God should be serviceable to God.
and do I sin against thee, contrary to the end I should have aimed At under thy preservation? Reason and the very Light of nature may argue to such a purpose, that in all equity and Justice he that is maintained by God should be serviceable to God.
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This use of Gods preserving providence Jacob aimed at, Gen. XXVIII. 21. If God will be with me and keep me in this way, &c. so that I come again to my Fathers house in peace,
This use of God's preserving providence Jacob aimed At, Gen. XXVIII. 21. If God will be with me and keep me in this Way, etc. so that I come again to my Father's house in peace,
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Joyn prayer and well doing together; and thou art sure to speed well. III. He that owns his dependence upon God, aims that his preservation be to the service of him that preserves him.
Join prayer and well doing together; and thou art sure to speed well. III. He that owns his dependence upon God, aims that his preservation be to the service of him that preserves him.
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can he expect Gods merciful providence will meet with him here? The Apostle tells us how to put our selves under Gods protection, 1 Pet. IV. 19. to commit the keeping of our souls to him in well doing.
can he expect God's merciful providence will meet with him Here? The Apostle tells us how to put our selves under God's protection, 1 Pet. IV. 19. to commit the keeping of our Souls to him in well doing.
and will give me bread to eat and raiment to put on, &c. And such another copy you have of Jabez, 1 Chron. IV. 9. And Jabez called upon the Lord God of Israel, saying, O that thou wouldst bless me indeed,
and will give me bred to eat and raiment to put on, etc. And such Another copy you have of Jabez, 1 Chronicles IV. 9. And Jabez called upon the Lord God of Israel, saying, Oh that thou Wouldst bless me indeed,
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Can we say that man is under Gods protection, that never put himself under Gods protection? Can we say God keeps that that was never committed to him? Such an one as a Worldling,
Can we say that man is under God's protection, that never put himself under God's protection? Can we say God keeps that that was never committed to him? Such an one as a Worldling,
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unless it be such a fool as he, that bids, Soul, take thine ease, &c. or as he, Is not this great Babylon that I have built, &c. or they that say, To day, or to morrow we will go into such a City,
unless it be such a fool as he, that bids, Soul, take thine ease, etc. or as he, Is not this great Babylon that I have built, etc. or they that say, To day, or to morrow we will go into such a city,
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That we are come to the last month, nay the last week of our year doth very justly give us occasion to remember our preservation the year that is now gone over our heads,
That we Are come to the last Monn, nay the last Week of our year does very justly give us occasion to Remember our preservation the year that is now gone over our Heads,
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Concerning their payment of this Pol-mony, or dependance mony, their own writers tell us, that the Collectors of this Tax began upon the Collection of it the last month of their year;
Concerning their payment of this Pol-mony, or dependence money, their own writers tell us, that the Collectors of this Tax began upon the Collection of it the last Monn of their year;
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But he that ordained the payment saw very good reason for what he did; and would that they rest in his ordaining, and learn somewhat from such appointing.
But he that ordained the payment saw very good reason for what he did; and would that they rest in his ordaining, and Learn somewhat from such appointing.
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What the rich pay no more than the poor, and the poor as much as the rich? A Gallant would scorn to be so ranked with the poor, to pay no more than he;
What the rich pay no more than the poor, and the poor as much as the rich? A Gallant would scorn to be so ranked with the poor, to pay no more than he;
This must be a ransom for their lives, to keep the plague, or any other deadly occurrence away, that might take away their lives, or destroy their persons. III. The parity or equality in the payment of this sum.
This must be a ransom for their lives, to keep the plague, or any other deadly occurrence away, that might take away their lives, or destroy their Persons. III. The parity or equality in the payment of this sum.
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But this peculiar and extraordinary one of mony was for the peculiar and extraordinary end, viz. for the ransom or preservation of their life and person.
But this peculiar and extraordinary one of money was for the peculiar and extraordinary end, viz. for the ransom or preservation of their life and person.
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As instead of more, for the first signification, viz. Soul for Life, take that of David, Let them be cut off, that seek after my Soul. For the last, Soul for Person, that in Exod. I. 5. All the Souls that came out of the Loins of Jacob were seventy Souls.
As instead of more, for the First signification, viz. Soul for Life, take that of David, Let them be Cut off, that seek After my Soul. For the last, Soul for Person, that in Exod I. 5. All the Souls that Come out of the Loins of Jacob were seventy Souls.
Secondly, In that story, Matth. XVII. 24. It is this half shekel mony, that they come to demand, which Christ rather than he will not pay, will fetch it by miracle out of a fishes mouth. Now,
Secondly, In that story, Matthew XVII. 24. It is this half shekel money, that they come to demand, which christ rather than he will not pay, will fetch it by miracle out of a Fish Mouth. Now,
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Those four pieces in the Greek language were called Drachmes, in the Hebrew Zuzees, in Latine Pennies. And so the Greek renders the half shekel here two Drachmes. And the two Pennies that the good Samaritane gave, Luke X. 35. is the very same sum, viz. half a shekel:
Those four Pieces in the Greek language were called Drachmas, in the Hebrew Zuzees, in Latin Pennies. And so the Greek renders the half shekel Here two Drachmas. And the two Pennies that the good Samaritan gave, Lycia X. 35. is the very same sum, viz. half a shekel:
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Of the sum that was to be given, Half a shekel. II. The end for which it was given, To be a ransom or attonement for souls. And then, III. The parity that is to be in this payment, None to exceed above, nor none to abate beneath another: but all to pay alike.
Of the sum that was to be given, Half a shekel. II The end for which it was given, To be a ransom or atonement for Souls. And then, III. The parity that is to be in this payment, None to exceed above, nor none to abate beneath Another: but all to pay alike.
why boastest thou thy self, as if thou hadst not received it? When we see a person in worse state than our selves, we commonly look upon our selves as some body;
why boastest thou thy self, as if thou Hadst not received it? When we see a person in Worse state than our selves, we commonly look upon our selves as Some body;
He respects not whether men be high or low, rich or poor, but deals with all according to their works. Hence that in Eccles. IX. beginning. Outward accoutrements distinguish men in the world, but not with God;
He respects not whither men be high or low, rich or poor, but deals with all according to their works. Hence that in Eccles. IX. beginning. Outward accoutrements distinguish men in the world, but not with God;
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Secondly, He preserves not all alike, viz. in this sence, That he takes care of the preservation of the Souls of some in another manner than he doth of others.
Secondly, He preserves not all alike, viz. in this sense, That he Takes care of the preservation of the Souls of Some in Another manner than he does of Others.
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or preserve and keep it in grace for the good of the Soul. This distinction the words of the Apostle mean, 1 Tim. IV. 10. He is the Saviour of all men, especially of them that believe.
or preserve and keep it in grace for the good of the Soul. This distinction the words of the Apostle mean, 1 Tim. IV. 10. He is the Saviour of all men, especially of them that believe.
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though Jeremiah was as good, and he as bad, yet God made both their Souls alike, Jeremia's as well as Zedekiahs, & contra. In that dispute about Praeexistence of Souls, some hold Praeexistence, and some not:
though Jeremiah was as good, and he as bad, yet God made both their Souls alike, Jeremia's as well as Zedekiah's, & contra. In that dispute about Preexistence of Souls, Some hold Preexistence, and Some not:
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And so those Naturals and Ideots we are speaking of, their Souls are like to other Souls, spiritual substances, as well as others, immaterial and intellectual as well as others;
And so those Naturals and Idiots we Are speaking of, their Souls Are like to other Souls, spiritual substances, as well as Others, immaterial and intellectual as well as Others;
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Do you not see before your eyes by experience a man or woman moped, their understanding clean spoyled by a sad stroke of the Palsy or Apoplexy, that the person is not the same that he was before? and yet his Soul is the very same,
Do you not see before your eyes by experience a man or woman moped, their understanding clean spoiled by a sad stroke of the Palsy or Apoplexy, that the person is not the same that he was before? and yet his Soul is the very same,
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And what think you of the Souls of Infants, of Fools and Ideots then and there? Can we think their Souls are Infants, Fools and Ideots in the other world? For
And what think you of the Souls of Infants, of Fools and Idiots then and there? Can we think their Souls Are Infants, Fools and Idiots in the other world? For
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So that the proper judging of the nature of the Soul and its capacity, is to take it as God did Israel at Sinai, (when he would know what to do with them,) stript of their ornaments;
So that the proper judging of the nature of the Soul and its capacity, is to take it as God did Israel At Sinai, (when he would know what to do with them,) stripped of their Ornament;
It might be a very proper answer to this question, such as is Joh. XXI. 21. Where Peters inquisitivness receives an answer, What is that to thee? So when any are curious to know,
It might be a very proper answer to this question, such as is John XXI. 21. Where Peter's inquisitivness receives an answer, What is that to thee? So when any Are curious to know,
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Whether God prize not an holy Soul above a sinful, as whether every Soul be of the same value as a Soul? And the reason of the question is from the vast difference of the tempers of men, in which the acting and nature of the Soul appears.
Whither God prize not an holy Soul above a sinful, as whither every Soul be of the same valve as a Soul? And the reason of the question is from the vast difference of the tempers of men, in which the acting and nature of the Soul appears.
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are all Souls looked upon by God alike too? It was an old question in the Schools, An animae sint aequales? Whether all Souls are equal? And our inquiry adds one question more, Whether God weigh all Souls alike? And the the question lies not so much in this,
Are all Souls looked upon by God alike too? It was an old question in the Schools, an Spirits sint aequales? Whither all Souls Are equal? And our inquiry adds one question more, Whither God weigh all Souls alike? And the the question lies not so much in this,
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But are all mens Souls alike too, that God should rate them all alike too? Take the word in the text in the proper sence, you shall make an attonement for your Souls;
But Are all men's Souls alike too, that God should rate them all alike too? Take the word in the text in the proper sense, you shall make an atonement for your Souls;
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And do they not all go to the same, the very same dust, and doth not the same, the very same corruption seize and consume them? Psal. CIII. 14. The Lord that made us knoweth our frame, he remembreth that we are dust.
And do they not all go to the same, the very same dust, and does not the same, the very same corruption seize and consume them? Psalm CIII. 14. The Lord that made us Knoweth our frame, he Remember that we Are dust.
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or a more gallant corruption devour the rich man than doth the poor? There the Kings and Counsellors of the earth lie down together, Job II. 14. And there the poor and rich have the same lodging,
or a more gallant corruption devour the rich man than does the poor? There the Kings and Counsellors of the earth lie down together, Job II 14. And there the poor and rich have the same lodging,
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So however there may be some variety in the frame of the vessel made, some diversity in the composure of men, some fair, some foul, some black, some white, some a smooth Jacob, some a rough Esau, yet the clay that these diversified vessels are made of, is but one and the same.
So however there may be Some variety in the frame of the vessel made, Some diversity in the composure of men, Some fair, Some foul, Some black, Some white, Some a smooth Jacob, Some a rough Esau, yet the clay that these diversified vessels Are made of, is but one and the same.
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Did God chuse any finer clay for the making of one than for another? Dust thou art, was the character of the first Adam, and does any of his posterity differ from that character? Did God look out for finer clay to make a great rich man of,
Did God choose any finer clay for the making of one than for Another? Dust thou art, was the character of the First Adam, and does any of his posterity differ from that character? Did God look out for finer clay to make a great rich man of,
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And whatsoever men will gather out of Psal. XXXIII. 15. He fashioneth their hearts alike: as some from thence would gather the praeexistence of souls, some the equality of souls:
And whatsoever men will gather out of Psalm XXXIII. 15. He fashioneth their hearts alike: as Some from thence would gather the preexistence of Souls, Some the equality of Souls:
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and of man, and hath brought in the whole Trinity consulting for the making of man, Come let Us make Man; yet in the making of several men we must not look for any diversity.
and of man, and hath brought in the Whole Trinity consulting for the making of man, Come let Us make Man; yet in the making of several men we must not look for any diversity.
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or more care and endeavour in making him, than in making the poorest Creature, that goes from door to door? Although the Holy Ghost hath made some difference in relating the history of the Creation of other things,
or more care and endeavour in making him, than in making the Poorest Creature, that Goes from door to door? Although the Holy Ghost hath made Some difference in relating the history of the Creation of other things,
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than the poor and the mean? Or else does he think, that God laid out more pains and power and love in the creation of him than he did on the other? Did God use more art or skill,
than the poor and the mean? Or Else does he think, that God laid out more pains and power and love in the creation of him than he did on the other? Did God use more art or skill,
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That is a Caveat to the rich and high, which God speaketh to Job, in Chap. XL. 15. Behold now Behemoth, which I made with thee, he eateth grass like an Ox. What doest thou compare with me any thing that eateth grass? Yes, I made him as well as thee,
That is a Caveat to the rich and high, which God speaks to Job, in Chap. XL. 15. Behold now behemoth, which I made with thee, he Eateth grass like an Ox. What dost thou compare with me any thing that Eateth grass? Yes, I made him as well as thee,
and he speaks and looks more like a God than a Man. In that very instant God shewed how little he regards any man for his outside, be it never so gorgeous;
and he speaks and looks more like a God than a Man. In that very instant God showed how little he regards any man for his outside, be it never so gorgeous;
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The Apostle at vers. 4. gives them their right title, though at first sight not easy to understand, Are ye not become Judges of evil thoughts? His meaning is not, that they judged or passed sentence upon evil thoughts,
The Apostle At vers. 4. gives them their right title, though At First sighed not easy to understand, are you not become Judges of evil thoughts? His meaning is not, that they judged or passed sentence upon evil thoughts,
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But Peter there seems to destroy what he had built up, for he had said, God is no respecter of Persons, and yet immediately after he saith, God accepteth some.
But Peter there seems to destroy what he had built up, for he had said, God is no respecter of Persons, and yet immediately After he Says, God Accepteth Some.
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the rich no better than the poor, and the high become yokefellow with the base? This taught them and may teach us, that which so oft is inculcated in Scripture,
the rich no better than the poor, and the high become yokefellow with the base? This taught them and may teach us, that which so oft is inculcated in Scripture,
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when they came to measure, and yet such a difference of proportion, when they gathered. And this is something wonderful in the proportioning, that all should pay so exactly alike,
when they Come to measure, and yet such a difference of proportion, when they gathered. And this is something wondered in the proportioning, that all should pay so exactly alike,
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Having considered the Quality of this payment, viz. to be a tribute of acknowledgement of their dependence upon God for their lives, and the preservation of them:
Having considered the Quality of this payment, viz. to be a tribute of acknowledgement of their dependence upon God for their lives, and the preservation of them:
than this, because God is tender of your lives, and is not willing to destroy them? Hath he not power enough to have cut them off and destroyed them long ago? And have we not given him cause enough to have destroyed them over and over? Whence is it then, that we are all here this day? God hath spared our lives, preserved our lives, tenderly preserved them,
than this, Because God is tender of your lives, and is not willing to destroy them? Hath he not power enough to have Cut them off and destroyed them long ago? And have we not given him cause enough to have destroyed them over and over? Whence is it then, that we Are all Here this day? God hath spared our lives, preserved our lives, tenderly preserved them,
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or taking them away? And what strange discoveries hath he made of murthers and murtherers, that he that hath taken away a mans life may not go unpunished? So tender is God of the life of man, that as man hedgeth in a choice tree or plant that he is tender of;
or taking them away? And what strange discoveries hath he made of murders and murderers, that he that hath taken away a men life may not go unpunished? So tender is God of the life of man, that as man hedgeth in a choice tree or plant that he is tender of;
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A SERMON Preached upon JUDGES XI. 39. And it came to pass at the end of two months, that she returned to her Father, who did with her according to his vow which he had vowed.
A SERMON Preached upon JUDGES XI. 39. And it Come to pass At the end of two months, that she returned to her Father, who did with her according to his Voelli which he had vowed.
THE Apostle in the Epistle to the Hebrews, Chap. XI. reckoning up, that noble Catalogue of men famous for faith and great actions under the Law, at vers. 32. mentions three, that may seem to be something questionable:
THE Apostle in the Epistle to the Hebrews, Chap. XI. reckoning up, that noble Catalogue of men famous for faith and great actions under the Law, At vers. 32. mentions three, that may seem to be something questionable:
I have lately shewn you the Heathen sacrificing men and women to their Gods, and Heathenish Israelites sacrificing their children unto Moloch; let us now consider,
I have lately shown you the Heathen sacrificing men and women to their God's, and Heathenish Israelites sacrificing their children unto Moloch; let us now Consider,
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And the resolution of the question lies in the resolution of another verse, what his Vow was? That you have at vers. 30, 31. And Jephtha vowed a vow unto the Lord,
And the resolution of the question lies in the resolution of Another verse, what his Voelli was? That you have At vers. 30, 31. And Jephtha vowed a Voelli unto the Lord,
A rash Vow, as appears by his repenting and renting his garments, vers. 35. A rash Vow, that he could not come off with either breaking or performing it, but with sin.
A rash Voelli, as appears by his repenting and renting his garments, vers. 35. A rash Voelli, that he could not come off with either breaking or performing it, but with since.
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and there is one letter in the Hebrew Text breeds this diversity, viz. NONLATINALPHABET, that may signifie either And, or Or. And accordingly some read it, Whatsoever cometh forth of the doors of my house to meet me,
and there is one Letter in the Hebrew Text breeds this diversity, viz., that may signify either And, or Or. And accordingly Some read it, Whatsoever comes forth of the doors of my house to meet me,
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For though there is a supposal, Levit. XXVII. 11. and a permission of dedicating and sanctifying an unclean beast to the Lord, that was not fit to be sacrificed,
For though there is a supposal, Levit. XXVII. 11. and a permission of dedicating and sanctifying an unclean beast to the Lord, that was not fit to be sacrificed,
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yet a Dog is particularly excepted in that prohibition, Deut. XXIII. 18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of the Lord for any Vow.
yet a Dog is particularly excepted in that prohibition, Deuteronomy XXIII. 18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of the Lord for any Voelli.
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And if any were so simple as to imagine it, it might be answered, He could not think of his dog because he knew a dog could not be so consecrate to God.
And if any were so simple as to imagine it, it might be answered, He could not think of his dog Because he knew a dog could not be so consecrate to God.
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Therefore these things considered, it is past all doubting, that when he saith, Whatsoever cometh out to meet me, that he meaneth some man or woman or child of his family.
Therefore these things considered, it is passed all doubting, that when he Says, Whatsoever comes out to meet me, that he means Some man or woman or child of his family.
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And whereas our English hath rendred it favourably, because of the great question that is raised upon his Vow, Whatsoever cometh out, the Hebrew original will most properly bear it, He that cometh forth:
And whereas our English hath rendered it favourably, Because of the great question that is raised upon his Voelli, Whatsoever comes out, the Hebrew original will most properly bear it, He that comes forth:
For he was now upon an extraordinary and very great design, viz. To go and fight with the potent army of the Ammonites, his forces not being very great.
For he was now upon an extraordinary and very great Design, viz. To go and fight with the potent army of the Ammonites, his forces not being very great.
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Had this been any great Vow for the imploring his prospering in the great undertaking he went about? But to dedicate a man or a woman to God spoke high,
Had this been any great Voelli for the imploring his prospering in the great undertaking he went about? But to dedicate a man or a woman to God spoke high,
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as they did in the great hubbub at Ephesus, Great is Diana of the Ephesians; when none could understand or see any reason for such a hubbub and outcry.
as they did in the great hubbub At Ephesus, Great is Diana of the Ephesians; when none could understand or see any reason for such a hubbub and outcry.
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Certainly among the Jewish Nation, they were so far from accounting the Vow of Virginity a piece of Devotion and Religion, that they accounted it a reproach for a woman to be childless;
Certainly among the Jewish nation, they were so Far from accounting the Voelli of Virginity a piece of Devotion and Religion, that they accounted it a reproach for a woman to be childless;
You remember that saying of Elizabeth that had thitherto been barren, Luke I. 25. Thus the Lord hath dealt with me in the days when he looked upon me to take away my reproach among men.
You Remember that saying of Elizabeth that had thitherto been barren, Lycia I. 25. Thus the Lord hath dealt with me in the days when he looked upon me to take away my reproach among men.
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And to this opinion of theirs it is that the Apostle reflects, 1 Cor. VII. 25. Where treating concerning virginity and marriage, he saith, Now concerning Virgins, I have no command from the Lord,
And to this opinion of theirs it is that the Apostle reflects, 1 Cor. VII. 25. Where treating Concerning virginity and marriage, he Says, Now Concerning Virgins, I have no command from the Lord,
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They that have purposely handled this question will tell you, that Tertullian, Athanasius, Nazianzen, Hierom, Ambrose, Chrysostom, Austen, Theodoret, and others were of that mind.
They that have purposely handled this question will tell you, that Tertullian, Athanasius, Nazianzen, Hieronymus, Ambrose, Chrysostom, Austen, Theodoret, and Others were of that mind.
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What such a man as Jephtha murther his own Daughter, and offer her in sacrifice? Would the Apostle ever have reckoned him among the noble army of Faithful ones, had he done such a thing as this?
What such a man as Jephtha murder his own Daughter, and offer her in sacrifice? Would the Apostle ever have reckoned him among the noble army of Faithful ones, had he done such a thing as this?
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I answer, First, That comes but a little short of this that is said of Solomon, 1 King. XI. 5. Solomon went after Ashtoreth the Goddess of the Zidonians,
I answer, First, That comes but a little short of this that is said of Solomon, 1 King. XI. 5. Solomon went After Ashtoreth the Goddess of the Zidonians,
which in Scripture language signifies commonly the real committing Idolatry with such Gods. And do but remember what the service of Molec was, and offering children to him;
which in Scripture language signifies commonly the real committing Idolatry with such God's And do but Remember what the service of Moloch was, and offering children to him;
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and observe that Solomon went after Milcom or Molec, and built high places to Molec: and how little short that does come of Jephtha's sacrificing his daughter? And yet I doubt not of Solomons salvation;
and observe that Solomon went After Milcom or Moloch, and built high places to Moloch: and how little short that does come of Jephtha's sacrificing his daughter? And yet I doubt not of Solomons salvation;
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Now among others observe, that they served the God of the Ammonites, which was Molec: So that it was no strange thing with them to offer such barbarous and bloody sacrifices, as their own children.
Now among Others observe, that they served the God of the Ammonites, which was Moloch: So that it was no strange thing with them to offer such barbarous and bloody Sacrifices, as their own children.
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That you may guess, that the corruption of the times might suggest to Jephtha the fancy of offering some such sacrifice of Man or Woman to God; the rather since
That you may guess, that the corruption of the times might suggest to Jephtha the fancy of offering Some such sacrifice of Man or Woman to God; the rather since
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Thirdly, That he was now going to fight against the children of Ammon, who offered their children to their God Molec. And it seems he thought he should speed better against Ammon, who offered their children to Molec, if he vowed and offered such another sacrifice to God.
Thirdly, That he was now going to fight against the children of Ammon, who offered their children to their God Moloch. And it seems he Thought he should speed better against Ammon, who offered their children to Moloch, if he vowed and offered such Another sacrifice to God.
We observed before, that nothing could come out of the doors of his house to meet him, that could be fit to be sacrificed by any warrant or allowance of God;
We observed before, that nothing could come out of the doors of his house to meet him, that could be fit to be sacrificed by any warrant or allowance of God;
But the Nation it seems was so overgrown with ignorance and idolatry, and particularly with the serving of the Idol Molec, that such a thing as this proved no regret at all to them.
But the nation it seems was so overgrown with ignorance and idolatry, and particularly with the serving of the Idol Moloch, that such a thing as this proved no regret At all to them.
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But all was so out of tune and overgrown with Idolatry, as may be seen in that Text I cited before, Chap. X. that Jephtha, that was too much led away with the evil example of the times, is not at all restrained,
But all was so out of tune and overgrown with Idolatry, as may be seen in that Text I cited before, Chap. X. that Jephtha, that was too much led away with the evil Exampl of the times, is not At all restrained,
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That in the time of the Judges, the High Priesthood was lost out of the line of the sons of Eleazar into the line of the sons of Ithamar, from one family of Aarons to another.
That in the time of the Judges, the High Priesthood was lost out of the line of the Sons of Eleazar into the line of the Sons of Ithamar, from one family of Aaron's to Another.
And so repented Solomon after his building of Altars to Molec; and so did Manasseh after his offering of his sons to Molec. And such repentance of Jephtha, I doubt not but the Aposte had an eye to,
And so repented Solomon After his building of Altars to Moloch; and so did Manasses After his offering of his Sons to Moloch. And such Repentance of Jephtha, I doubt not but the Apost had an eye to,
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that he sacrificed his Daughter, or only devoted her to perpetual Virginity, viz. What care, prudence and piety men had need to use about making of Vows.
that he sacrificed his Daughter, or only devoted her to perpetual Virginity, viz. What care, prudence and piety men had need to use about making of Vows.
What else think you was those forty mens Vow, that bound themselves by an oath, that they would neither eat nor drink till they had killed Paul. Had not these men fettered their own Souls for utter darkness by the bond of their Vow?
What Else think you was those forty men's Voelli, that bound themselves by an oath, that they would neither eat nor drink till they had killed Paul. Had not these men fettered their own Souls for utter darkness by the bound of their Voelli?
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And, first, let us begin with this question, Whether a man be bound to make Vows or no? Is a man bound to lay such a bond upon his Soul? It is enjoyned, Psal. LXXVI. 11. Vow and pay unto the Lord your God:
And, First, let us begin with this question, Whither a man be bound to make Vows or no? Is a man bound to lay such a bound upon his Soul? It is enjoined, Psalm LXXVI. 11. Voelli and pay unto the Lord your God:
as well as under the Law, where most of their Vows were vowing of sacrifices? And so that latter clause of the words cited give intimation, Bring presents, &c. And so some construe that, Eccles. V. 4, 6. If thou hast made a Vow, defer not to pay it.
as well as under the Law, where most of their Vows were vowing of Sacrifices? And so that latter clause of the words cited give intimation, Bring presents, etc. And so Some construe that, Eccles. V. 4, 6. If thou hast made a Voelli, defer not to pay it.
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Such an one was Jacobs, Gen. XXVIII. 20. Such another Vow was that of David, Psal. CXXXII. 2. And without all controversie Pauls Vow, Act. XVIII. 18. had a higher aim and end than any earthly or worldly concernment.
Such an one was Jacobs, Gen. XXVIII. 20. Such Another Voelli was that of David, Psalm CXXXII. 2. And without all controversy Paul's Voelli, Act. XVIII. 18. had a higher aim and end than any earthly or worldly concernment.
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Though it may seem somewhat hard and unreasonable, yet they aimed at a religious end in it, viz. obedience to Gods command, that had enjoyned them to destroy the Canaanites, and not to spare them.
Though it may seem somewhat hard and unreasonable, yet they aimed At a religious end in it, viz. Obedience to God's command, that had enjoined them to destroy the Canaanites, and not to spare them.
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And such was the general end of the vow of the Nazarites, to set themselves peculiarly to some service of God, Numb. VI. 2. When either man or woman shall separate themselves to vow a vow of a Nazarite to separate themselves unto the Lord.
And such was the general end of the Voelli of the nazarites, to Set themselves peculiarly to Some service of God, Numb. VI. 2. When either man or woman shall separate themselves to Voelli a Voelli of a Nazarite to separate themselves unto the Lord.
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And therefore they looked upon Nazarites with their long hair, as men under humiliation, and that wore it so, to take shame unto themselves before God and Men.
And Therefore they looked upon nazarites with their long hair, as men under humiliation, and that wore it so, to take shame unto themselves before God and Men.
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Men generally think there is some weight, and aw and terror in a Vow, and even the profanest of men stand in fear of breaking even of foolish and rash Vows, Prov. VII. 14. The Whore there speaks, This day have I paid my Vows.
Men generally think there is Some weight, and awe and terror in a Voelli, and even the profanest of men stand in Fear of breaking even of foolish and rash Vows, Curae VII. 14. The Whore there speaks, This day have I paid my Vows.
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I have known where a wicked fellow having made a Vow, that he would never go in at his neighbours door, durst not for his Vow sake go in at the door;
I have known where a wicked fellow having made a Voelli, that he would never go in At his neighbours door, durst not for his Voelli sake go in At the door;
but as in our Saviours parable, He that builds a Tower had need to sit down and cast, whether he be able to finish it when he hath begun it? To consider whether he be able to perform his Vow,
but as in our Saviors parable, He that builds a Tower had need to fit down and cast, whither he be able to finish it when he hath begun it? To Consider whither he be able to perform his Voelli,
Such holy Vows as we speak of, a mans vowing all care possible in his holy walking, proceed either from conscientiousness of his Duty, or consciousness of his frailty. A man out of conscientiousness and a holy zeal to his Duty, binds himself by a Vow to his utmost performance of it;
Such holy Vows as we speak of, a men vowing all care possible in his holy walking, proceed either from conscientiousness of his Duty, or consciousness of his frailty. A man out of conscientiousness and a holy zeal to his Duty, binds himself by a Voelli to his utmost performance of it;
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Thirdly, A hint about this matter let us take from Psal. LVI. 12. Thy Vows, O Lord, are upon me. He speaks oft of his own Vows being upon him, here of the Lords. Either thy Vows, that is, made to thee.
Thirdly, A hint about this matter let us take from Psalm LVI. 12. Thy Vows, Oh Lord, Are upon me. He speaks oft of his own Vows being upon him, Here of the lords. Either thy Vows, that is, made to thee.
And it was a very fair sign that God had not suffered the great roaring Lion to devour his soul, in that he suffered not this Lion to devour his carcass.
And it was a very fair Signen that God had not suffered the great roaring lion to devour his soul, in that he suffered not this lion to devour his carcase.
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That of the Apostle may state the case on both hands, 1 Cor. XI. 32. When we are judged, we are chastned of the Lord, that we may not be condemned with the World.
That of the Apostle may state the case on both hands, 1 Cor. XI. 32. When we Are judged, we Are chastened of the Lord, that we may not be condemned with the World.
But that is a sad Diapason, Jer. V. ult. What will you do in the end thereof? And that 2 Pet. II. 9. God knoweth how to reserve the unjust to the day of judgment to be punished.
But that is a sad Diapason, Jer. V. ult. What will you do in the end thereof? And that 2 Pet. II 9. God Knoweth how to reserve the unjust to the day of judgement to be punished.
This poor holy man falls under so sad a fate, while Jeroboam the wickedest wretch upon Earth, that made all Israel to sin, eats and drinks and sleeps,
This poor holy man falls under so sad a fate, while Jeroboam the wickedest wretch upon Earth, that made all Israel to since, eats and drinks and sleeps,
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How many ones hast thou broken? Nay if God had reckoned to cut thee off at the hundredth the thousandth breach of his commands, had not the account been up an hundred, a thousand times over? And yet thou art here.
How many ones hast thou broken? Nay if God had reckoned to Cut thee off At the hundredth the thousandth breach of his commands, had not the account been up an hundred, a thousand times over? And yet thou art Here.
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and yet alive? Hast thou any heart to complain of Gods severity against this poor man, look home and see what cause thou hast to stand amazed at his patience toward thee. He for breaking one command:
and yet alive? Hast thou any heart to complain of God's severity against this poor man, look home and see what cause thou hast to stand amazed At his patience towards thee. He for breaking one command:
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or that those eighteen on whom the Tower of Siloam fell were sinners above all others? Thinkest thou this man was a greater sinner than thou art, that he came so to his end and to so fatal an end? Nay, speak heart from the very bottom and in sincerity, Thinkest thou not, that this man was an hundred fold, a thousand fold less sinner than thou art? And yet he was thus taken away and thou yet alive:
or that those eighteen on whom the Tower of Siloam fell were Sinners above all Others? Thinkest thou this man was a greater sinner than thou art, that he Come so to his end and to so fatal an end? Nay, speak heart from the very bottom and in sincerity, Thinkest thou not, that this man was an hundred fold, a thousand fold less sinner than thou art? And yet he was thus taken away and thou yet alive:
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Upon which if any heart be moved any whit to murmur, or dispute against the severity of God in this case, let me calm it much after the manner that Joabs messenger must calm David. If the Kings anger arise,
Upon which if any heart be moved any whit to murmur, or dispute against the severity of God in this case, let me Cam it much After the manner that Joabs Messenger must Cam David. If the Kings anger arise,
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as he saw cause, as he did this poor transgressor in the Text. And he reckons them among the Plagues and punishments that he used to avenge himself by upon the rebellious, Ezek. XIV. 15. If I cause noisom beasts to pass through the Land and they spoil it so that it be desolate, that no man may pass through because of the noisom beasts.
as he saw cause, as he did this poor transgressor in the Text. And he reckons them among the Plagues and punishments that he used to avenge himself by upon the rebellious, Ezekiel XIV. 15. If I cause noisome beasts to pass through the Land and they spoil it so that it be desolate, that no man may pass through Because of the noisome beasts.
The wood devoured? How? Why the Lions and Bears, and ravenous beasts that were in the wood, they pickt the men up as they were scattered up and down and made a greater slaughter than the sword.
The wood devoured? How? Why the Lions and Bears, and ravenous beasts that were in the wood, they picked the men up as they were scattered up and down and made a greater slaughter than the sword.
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And that passage is very remarkable, in the story concerning the battel betwixt Davids men and Absaloms, in the wood of Ephraim, 2 Sam. XVIII. 8. The battel was scattered over the face of all the Country,
And that passage is very remarkable, in the story Concerning the battle betwixt Davids men and Absaloms, in the wood of Ephraim, 2 Sam. XVIII. 8. The battle was scattered over the face of all the Country,
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What a sad havock was it, when about this very place, Bethel, where the Lion destroys this Peophet, two she-Bears at one clap tear in pieces two and forty Children.
What a sad havoc was it, when about this very place, Bethel, where the lion Destroys this Prophet, two she-Bears At one clap tear in Pieces two and forty Children.
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A Land of Vineyards, and Oliveyards, &c. And yet how sadly, and dangerously was that Land infested with ravenous, cruel, wild beasts? Where almost might a man be safe? Samson walking by the vineyard of Timnah, a Lion sets upon him,
A Land of Vineyards, and Oliveyards, etc. And yet how sadly, and dangerously was that Land infested with ravenous, cruel, wild beasts? Where almost might a man be safe? samson walking by the vineyard of Timnah, a lion sets upon him,
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How much praise have you in Scripture of the Land of Canaan; that it was the pleasant Land, the glory of all Lands, Ezek. XX. 15. The Land flowing with milk and honey, in multiudes of places.
How much praise have you in Scripture of the Land of Canaan; that it was the pleasant Land, the glory of all Lands, Ezekiel XX. 15. The Land flowing with milk and honey, in multiudes of places.
In this story of his fatal end, we may first consider a little upon the instrument of his death, a Lion; and then concerning his death and fate it self.
In this story of his fatal end, we may First Consider a little upon the Instrument of his death, a lion; and then Concerning his death and fate it self.
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and Jeroboam induceth all Israel to sin, and that wilfully, and yet he is Jovial and feels and fears no dangers. VI. It is something obscure what this old Prophet of Bethel was, a true Prophet or a false, a good or a bad.
and Jeroboam induceth all Israel to since, and that wilfully, and yet he is Jovial and feels and fears no dangers. VI. It is something Obscure what this old Prophet of Bethel was, a true Prophet or a false, a good or a bad.
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V. That this poor man should suffer so severely for violating but one command of God, Eat not; and Jeroboam should escape so secure that had violated the greatest command in the two Tables, Thou shalt have none other Gods but me:
V. That this poor man should suffer so severely for violating but one command of God, Eat not; and Jeroboam should escape so secure that had violated the greatest command in the two Tables, Thou shalt have none other God's but me:
when this poor man sped no better, than to be killed with a Lion. III. That one Prophet should so deceive another as the old Prophet at Bethel deceived this poor man to his undoing, by telling a lye and making him transgress the command of God.
when this poor man sped no better, than to be killed with a lion. III. That one Prophet should so deceive Another as the old Prophet At Bethel deceived this poor man to his undoing, by telling a lie and making him transgress the command of God.
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How would this incourage Jeroboam and the Idolaters at Bethel in their Idolatry? Oh! this man was but a false Prophet, all he said against our golden Calf and Altar was but a scarbabe,
How would this encourage Jeroboam and the Idolaters At Bethel in their Idolatry? Oh! this man was but a false Prophet, all he said against our golden Calf and Altar was but a scarbabe,
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A small thing you would think for Saul to save Agag alive, and to bring away some of the Amalekites cattel, especially when it was to sacrifice to God;
A small thing you would think for Saul to save Agag alive, and to bring away Some of the Amalekites cattle, especially when it was to sacrifice to God;
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One is less than another in regard of their matter, yet all alike of reverence and dread to us in regard of their Author. A small business you would think for this man, being hungry and weary, to eat and refresh himself in Bethel, and that being invited by another Prophet,
One is less than Another in regard of their matter, yet all alike of Reverence and dread to us in regard of their Author. A small business you would think for this man, being hungry and weary, to eat and refresh himself in Bethel, and that being invited by Another Prophet,
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2. Its true indeed that he died for transgressing of Gods command, but had he not repented of that transgression? Its observable what is said of the Prophet, that had brought him back again, vers. 21. That he cried to the man of God that he had brought back:
2. Its true indeed that he died for transgressing of God's command, but had he not repented of that Transgression? Its observable what is said of the Prophet, that had brought him back again, vers. 21. That he cried to the man of God that he had brought back:
He is a jealous God, that will not hold him guiltless that breaks his Commandments, Hos. VIII. 12. I have written unto them the great things of my Law.
He is a jealous God, that will not hold him guiltless that breaks his commandments, Hos. VIII. 12. I have written unto them the great things of my Law.
and cut him off, whereas God useth to do good to his people by his chastisements? Heb. XII. 11. No chastening for the present seemeth to be joyous, but grievous;
and Cut him off, whereas God uses to do good to his people by his chastisements? Hebrew XII. 11. No chastening for the present seems to be joyous, but grievous;
and that his meaning should be this, You say and conceive that the very receiving of the Law, did translate and dispose them that heard it into the very predicat and state of Angels,
and that his meaning should be this, You say and conceive that the very receiving of the Law, did translate and dispose them that herd it into the very predicat and state of Angels,
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Secondly, If there be so great reason and equity to bind men to keep the Commandments of God, certainly there is some reason and equity to bind them over to punishment, if they keep them not.
Secondly, If there be so great reason and equity to bind men to keep the commandments of God, Certainly there is Some reason and equity to bind them over to punishment, if they keep them not.
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Is there any pleading for Baal, as Gideons Father spoke? Is any reason to be pleaded for mens transgressing the Commands of God? Produce your arguments, bring forth your strong reasons to plead for your Idols,
Is there any pleading for Baal, as Gideons Father spoke? Is any reason to be pleaded for men's transgressing the Commands of God? Produce your Arguments, bring forth your strong Reasons to plead for your Idols,
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First, That if there be so great reason to keep the Commandments of God, how unreasonable a thing then is it, not to keep them? The Scripture speaketh not in vain when it calls wicked men Fools: for they go against all reason,
First, That if there be so great reason to keep the commandments of God, how unreasonable a thing then is it, not to keep them? The Scripture speaks not in vain when it calls wicked men Fools: for they go against all reason,
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What more reasonable thing in the World than that we should all love God, and our neighbour? And what greater equity in the World than that we should believe in Christ, deny the World, mortifie corruption, live holily,
What more reasonable thing in the World than that we should all love God, and our neighbour? And what greater equity in the World than that we should believe in christ, deny the World, mortify corruption, live holily,
and there is a blessing and happiness in keeping them. III. I might speak of the authority wherewith they were given, and of the terror in which they were given, fire and thunder, &c. Both of which speak the reason and obligation for our obeying them.
and there is a blessing and happiness in keeping them. III. I might speak of the Authority wherewith they were given, and of the terror in which they were given, fire and thunder, etc. Both of which speak the reason and obligation for our obeying them.
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And the Law was not a Covenant of works, but a noble part of the administration of the Covenant of grace. Tis true that the Law killeth, curseth, condemneth,
And the Law was not a Covenant of works, but a noble part of the administration of the Covenant of grace. This true that the Law kills, Curseth, Condemneth,
The Antinomians sure little consider what injuriousness they offer to God, when they say, the Law to Israel was a Covenant of works; as if God had given them a Covenant which should do them no good.
The Antinomians sure little Consider what injuriousness they offer to God, when they say, the Law to Israel was a Covenant of works; as if God had given them a Covenant which should do them no good.
that though the Law be the ministration of death and condemnation, 2 Cor. III. yet the direct end of it was for life and salvation, Gal. III. 24. It was our School master to bring us to Christ, that we might be justified by faith.
that though the Law be the ministration of death and condemnation, 2 Cor. III. yet the Direct end of it was for life and salvation, Gal. III. 24. It was our School master to bring us to christ, that we might be justified by faith.
So that these two things are observable concerning the Law and Commandments of God. First, That the Commandments of the Law were given for a Gospel end:
So that these two things Are observable Concerning the Law and commandments of God. First, That the commandments of the Law were given for a Gospel end:
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And observe his pathetical and affectionate expression to this purpose, Deut. V. 29. O that there were such a heart in this people, that they would fear me,
And observe his pathetical and affectionate expression to this purpose, Deuteronomy V. 29. Oh that there were such a heart in this people, that they would Fear me,
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And Deut. XXX. 15. I set before thee this day, in giving thee my Commandments, life and death, blessing and cursing, that thou mayest obtain the one and escape the other.
And Deuteronomy XXX. 15. I Set before thee this day, in giving thee my commandments, life and death, blessing and cursing, that thou Mayest obtain the one and escape the other.
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Wouldst thou change places with a Heathen or Pagan that never heard of the Law and Commandments of God? Dost thou not think it an infinite mercy that God hath revealed them to thee,
Wouldst thou change places with a Heathen or Pagan that never herd of the Law and commandments of God? Dost thou not think it an infinite mercy that God hath revealed them to thee,
because though the promises are given of an infinite mercy, yet there is no possibility of coming up to the attaining of the promises, but in the way of the Commandments. In the Promises God shews, that he would do good to us, and save us;
Because though the promises Are given of an infinite mercy, yet there is no possibility of coming up to the attaining of the promises, but in the Way of the commandments. In the Promises God shows, that he would do good to us, and save us;
And God himself instituted the Feast of Pentecost at that just time of the year when the Law was given, that they might celebrate the Memorial of that great mercy;
And God himself instituted the Feast of Pentecost At that just time of the year when the Law was given, that they might celebrate the Memorial of that great mercy;
Because it cannot be demonstrated in Logick, Philosophy, Mathematicks, how three should be one, and one should be three, therefore we must not believe, that there are three Persons in the Trinity, and but one God.
Because it cannot be demonstrated in Logic, Philosophy, Mathematics, how three should be one, and one should be three, Therefore we must not believe, that there Are three Persons in the Trinity, and but one God.
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And how large a discourse might be made upon this particular in our Religion, How it is agreeable to all the reason in the World to obey and keep Gods Commandments, which he hath given ▪ The Socinian requires a natural reason for what is supernatural,
And how large a discourse might be made upon this particular in our Religion, How it is agreeable to all the reason in the World to obey and keep God's commandments, which he hath given ▪ The Socinian requires a natural reason for what is supernatural,
And so taking all these constructions together, the words do fairly lead us to consider, what cause or reason God hath given men to keep his Law and Commandments,
And so taking all these constructions together, the words do fairly led us to Consider, what cause or reason God hath given men to keep his Law and commandments,
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Your Fathers persecuted and killed the Prophets, the Lords Angels or Messengers, and ye have received the Law by such Angels or Ministers, but have not kept it.
Your Father's persecuted and killed the prophets, the lords Angels or Messengers, and you have received the Law by such Angels or Ministers, but have not kept it.
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And to the like sense may that be taken, in Gal. III. 19. The Law was added because of transgression, being ordained, disposed of, preached, by Angels, i. e.
And to the like sense may that be taken, in Gal. III. 19. The Law was added Because of Transgression, being ordained, disposed of, preached, by Angels, i. e.
And to this sense speaks, that Heb. II. 2. For if the word spoken by Angels, that is, Gods messengers the Prophets, were stedfast, and every transgression and disobedience received a just recompence of reward:
And to this sense speaks, that Hebrew II 2. For if the word spoken by Angels, that is, God's messengers the prophets, were steadfast, and every Transgression and disobedience received a just recompense of reward:
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So that the words before us may be reduced to this sense, Ye received the Law by the disposition, preaching and explaining of the Prophets and Ministers, and have not kept it.
So that the words before us may be reduced to this sense, You received the Law by the disposition, preaching and explaining of the prophets and Ministers, and have not kept it.
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my messenger, before thy face. And to spare more, you remember that in Revel. I. ult. The seven stars are the Angels, or Ministers, of the seven Churches.
my Messenger, before thy face. And to spare more, you Remember that in Revel. I ult. The seven Stars Are the Angels, or Ministers, of the seven Churches.
Thirdly, The Prophets and Ministers in Scripture phrase are usually called Angels. Do I need to give instance? Eccles. V. 6. Suffer not thy mouth to cause thy flesh to sin,
Thirdly, The prophets and Ministers in Scripture phrase Are usually called Angels. Do I need to give instance? Eccles. V. 6. Suffer not thy Mouth to cause thy Flesh to since,
Secondly, If I should say, that there were none but Angels on the top of Mount Sinai at the giving of the Law, I should speak but the language of Steven, that speaks the words that we have in hand;
Secondly, If I should say, that there were none but Angels on the top of Mount Sinai At the giving of the Law, I should speak but the language of Steven, that speaks the words that we have in hand;
But this Interpretation I shall not insist upon, though it be very frequent with the Apostles arguing with the Jews, to confute them from their own Opinions and Tenets.
But this Interpretation I shall not insist upon, though it be very frequent with the Apostles arguing with the jews, to confute them from their own Opinions and Tenets.
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that they should never have begot children, never grown old, never died, but have been as the Angels, had not that unlucky business of the Golden Calf fallen out,
that they should never have begotten children, never grown old, never died, but have been as the Angels, had not that unlucky business of the Golden Calf fallen out,
First, We may mention a wild conception of the Jews, that say, That all they that heard the Law uttered by God from Mount Sinai, were by that very hearing made like unto the Angels;
First, We may mention a wild conception of the jews, that say, That all they that herd the Law uttered by God from Mount Sinai, were by that very hearing made like unto the Angels;
when he gave the Law. Two only may serve instead of more, Deut. XXXIII. 2. He came with ten thousands of his holy ones, at his right hand was a firy Law for them, Psal. LXVIII. 17. The charets of God are twenty thousand, even thousands of Angels;
when he gave the Law. Two only may serve instead of more, Deuteronomy XXXIII. 2. He Come with ten thousands of his holy ones, At his right hand was a firy Law for them, Psalm LXVIII. 17. The charets of God Are twenty thousand, even thousands of Angels;
There were thousands of Angels in the Mount, when ye received the Law, but ye so little kept it, that within forty days ye broke the two first Commandments of it, viz. Thou shalt have none other Gods before me.
There were thousands of Angels in the Mount, when you received the Law, but you so little kept it, that within forty days you broke the two First commandments of it, viz. Thou shalt have none other God's before me.
in the latter, you may see them a little from it, undoing themselves by making a golden Calf. And to that particular we might very well apply the words.
in the latter, you may see them a little from it, undoing themselves by making a golden Calf. And to that particular we might very well apply the words.
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I Concluded last day with mention, how God would have none of his Commandments to be dallied and trifled withal, from that dreadful example of the poor Prophet, that broke Gods Commandment in eating and drinking in Bethel, being cheated into that transgression by the lie of another Prophet:
I Concluded last day with mention, how God would have none of his commandments to be dallied and trifled withal, from that dreadful Exampl of the poor Prophet, that broke God's Commandment in eating and drinking in Bethel, being cheated into that Transgression by the lie of Another Prophet:
I shall discover how deceiveable it is, by speaking to this second assertion. That inward peace in the Conscience doth not at all infer having Peace with God.
I shall discover how deceivable it is, by speaking to this second assertion. That inward peace in the Conscience does not At all infer having Peace with God.
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but only to mention, that our Saviour sets his Peace and this peace of the World in opposition, in XIV. Joh. 27. 2. There is another false coin that counterfeits Peace with God, and that is mens having peace in their own consciences.
but only to mention, that our Saviour sets his Peace and this peace of the World in opposition, in XIV. John 27. 2. There is Another false coin that counterfeits Peace with God, and that is men's having peace in their own Consciences.
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But my discourse shall light down and stay upon that which in the Text is the lighting down of the happiness of being justified, viz. That such have peace with God.
But my discourse shall Light down and stay upon that which in the Text is the lighting down of the happiness of being justified, viz. That such have peace with God.
Why art thou so dull O my Soul, why so stupid within me, as not to stir, not to be affected at the sounding of such tidings as these, that it is possible for a sinner to have peace with God? Cain, why art thou so unquiet in thy conscience,
Why art thou so dull Oh my Soul, why so stupid within me, as not to stir, not to be affected At the sounding of such tidings as these, that it is possible for a sinner to have peace with God? Cain, why art thou so unquiet in thy conscience,
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Think of your dying condition, and conceive all your sins then mustered before you, the vanity, folly and wretchedness of an ill led life presenting themselves before you in their horror and confusion, your conscience flashing the very flames of Hell into your faces:
Think of your dying condition, and conceive all your Sins then mustered before you, the vanity, folly and wretchedness of an ill led life presenting themselves before you in their horror and confusion, your conscience flashing the very flames of Hell into your faces:
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and then speak, heart, what is it to have peace with God? Solomon, wilt thou have riches? Sinner, wilt thou have pre•erments, wealth, pleasure, all contents the World can afford? No, Lord, let me have Peace with God, which is above ten thousand Worlds.
and then speak, heart, what is it to have peace with God? Solomon, wilt thou have riches? Sinner, wilt thou have pre•erments, wealth, pleasure, all contents the World can afford? No, Lord, let me have Peace with God, which is above ten thousand World's.
It is very incident to any, that treateth upon this Subject, to be carried by a kind of delightful impulse and inforcement, to discourse what happiness it is to have Peace with God.
It is very incident to any, that Treateth upon this Subject, to be carried by a kind of delightful impulse and enforcement, to discourse what happiness it is to have Peace with God.
and thereupon I spake of such unity, against Schism. At my second from those words, Jud. vers. 12. These are spots in your Feasts of Charity, I shewed that the spots spoken of were false Teachers, that went abroad pretending to the Spirit, and so deceiving;
and thereupon I spoke of such unity, against Schism. At my second from those words, Jud. vers. 12. These Are spots in your Feasts of Charity, I showed that the spots spoken of were false Teachers, that went abroad pretending to the Spirit, and so deceiving;
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'Tis true, outward prosperity in Scripture-phrase is often termed by the name of Peace; and it is true also, that outward prosperity is often promised upon pleasing God in obedience to his Commandments, as in Levit. XXVI. and Deut. XXVIII. and in multitudes of other places.
It's true, outward Prosperity in Scripture phrase is often termed by the name of Peace; and it is true also, that outward Prosperity is often promised upon pleasing God in Obedience to his commandments, as in Levit. XXVI. and Deuteronomy XXVIII. and in Multitudes of other places.
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And in that question, whether wicked men have right to the creature, the determination is made more easie, this being observed, That there is a great deal of difference betwixt a right to the Creature,
And in that question, whither wicked men have right to the creature, the determination is made more easy, this being observed, That there is a great deal of difference betwixt a right to the Creature,
It is not grace that gives interest to the use of the Creature, but to the blessing on the Creature, I Tim. IV. 5. The creature is sanctified by the Word of God and Prayer.
It is not grace that gives Interest to the use of the Creature, but to the blessing on the Creature, I Tim. IV. 5. The creature is sanctified by the Word of God and Prayer.
God hath promised, keep my Covenant, and be blessed in thy basket and thy store, &c. and yet thousands have kept Gods Covenant, and walked hungry and naked;
God hath promised, keep my Covenant, and be blessed in thy basket and thy store, etc. and yet thousands have kept God's Covenant, and walked hungry and naked;
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as in Heb. XI. 36, 37. These good men, if they had not well understood the tenor of the Covenant of Grace, might have disputed with God, Thou hast promised to them that keep thy Covenant, that they shall be so and so blessed, we have done it,
as in Hebrew XI. 36, 37. These good men, if they had not well understood the tenor of the Covenant of Grace, might have disputed with God, Thou hast promised to them that keep thy Covenant, that they shall be so and so blessed, we have done it,
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but if that condition will be a blessing to him, and will forward and help him on the better to Grace and Peace, the end of the Covenant, then he shall have it:
but if that condition will be a blessing to him, and will forward and help him on the better to Grace and Peace, the end of the Covenant, then he shall have it:
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So that I may wind my assertion higher, That outward peace and plenty is so little a sign of Peace with God, that it is oftentimes a sign rather of his enmity.
So that I may wind my assertion higher, That outward peace and plenty is so little a Signen of Peace with God, that it is oftentimes a Signen rather of his enmity.
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Sursum corda, lift up your hearts, and from this lustre you see of the Sun shining in this water below, look up to the light that is in the body of the Sun it self,
Sursum Corda, lift up your hearts, and from this lustre you see of the Sun shining in this water below, look up to the Light that is in the body of the Sun it self,
and meditate how excellent, how pleasant, how happy a thing it is to have peace with God, to walk in peace with God in his own ways, to converse in peace with God in his own House, to Feast in peace with God at his own Table,
and meditate how excellent, how pleasant, how happy a thing it is to have peace with God, to walk in peace with God in his own ways, to converse in peace with God in his own House, to Feast in peace with God At his own Table,
He wrote it in the second year of Nero immediately after Easter, when Claudius, who had hindred the Mystery of iniquity from its working in its full scope, by his discountenancing the Jewish Nation, had now been taken away above a year and an half ago.
He wrote it in the second year of Nero immediately After Easter, when Claudius, who had hindered the Mystery of iniquity from its working in its full scope, by his discountenancing the Jewish nation, had now been taken away above a year and an half ago.
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And now that mystery did find it self loose, and acted in its full activity: those of that Nation, that had not embraced the Gospel persecuting it with all virulency,
And now that mystery did find it self lose, and acted in its full activity: those of that nation, that had not embraced the Gospel persecuting it with all virulency,
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This double fruit of gall and wormwood proceeded from one and the same root of bitterness, viz. Their doting upon Judaism: the word taken in a Civil sence,
This double fruit of Gall and wormwood proceeded from one and the same root of bitterness, viz. Their doting upon Judaism: the word taken in a Civil sense,
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So that the very season and present juncture of affairs might very well give occasion unto the Apostle, to handle the two Themes that faced these two great delusions,
So that the very season and present juncture of affairs might very well give occasion unto the Apostle, to handle the two Themes that faced these two great delusions,
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so copiously in this Epistle, above all other places, viz. The casting off the Jews, and coming in of the Gentiles, to decry their boasting of being Jews; and Justification by Faith, to face their dangerous principle of Justification by their Works.
so copiously in this Epistle, above all other places, viz. The casting off the jews, and coming in of the Gentiles, to decry their boasting of being jews; and Justification by Faith, to face their dangerous principle of Justification by their Works.
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and yet concludes, as to the second head he handles, that the Believers of the one Nation and the other are justified, Chap. III. 30. as well the circumcision NONLATINALPHABET by faith and not by works,
and yet concludes, as to the second head he handles, that the Believers of the one nation and the other Are justified, Chap. III. 30. as well the circumcision by faith and not by works,
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In Chap. IV. he instanceth in Abraham, as serving to both his purposes, shewing that he was not justified by his Works, but by believing, and that the rather because it was a common opinion and saying among the Jews, NONLATINALPHABET That Abraham performed all the Law to a little, and consequently that he was justified by that performance.
In Chap. IV. he Instanceth in Abraham, as serving to both his Purposes, showing that he was not justified by his Works, but by believing, and that the rather Because it was a Common opinion and saying among the jews, That Abraham performed all the Law to a little, and consequently that he was justified by that performance.
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and that he received Circumcision NONLATINALPHABET a seal of the righteousness of faith, which he had being yet uncircumcised, and a seal of the righteousness of faith which should be in the uncircumcision, or Gentiles, that should come to believe, (as those words will also bear) that he might be the Father of all that believe,
and that he received Circumcision a seal of the righteousness of faith, which he had being yet uncircumcised, and a seal of the righteousness of faith which should be in the uncircumcision, or Gentiles, that should come to believe, (as those words will also bear) that he might be the Father of all that believe,
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though they be not circumcised, that righteousness might be imputed to them also; vers. 11. In this verse before, as he begins to apply the Doctrine he had cleared, and the word Therefore infers no less.
though they be not circumcised, that righteousness might be imputed to them also; vers. 11. In this verse before, as he begins to apply the Doctrine he had cleared, and the word Therefore infers no less.
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and methinks they are as Ephraim and Manasseh before Jacob, both clauses so excellent, that we may be at a stand on which to lay the right hand; so great the mystery of Justification, and so incomparable the happiness of having Peace, that on which shall we fix to discourse in this hour? I may not pass the former,
and methinks they Are as Ephraim and Manasses before Jacob, both clauses so excellent, that we may be At a stand on which to lay the right hand; so great the mystery of Justification, and so incomparable the happiness of having Peace, that on which shall we fix to discourse in this hour? I may not pass the former,
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But so likewise it was in the Law, the Leper was cleansed, yet he was a Leper still, Levit. XIII. 13. In a case there mentioned the Priest was to pronounce him clean.
But so likewise it was in the Law, the Leper was cleansed, yet he was a Leper still, Levit. XIII. 13. In a case there mentioned the Priest was to pronounce him clean.
but his inherent distemper was not wholly removed. III. It is a mystery, that a sinner should be justified by Gods justice: the property of which is to condemn sin and to punish sinners.
but his inherent distemper was not wholly removed. III. It is a mystery, that a sinner should be justified by God's Justice: the property of which is to condemn since and to Punish Sinners.
At my first being upon this task before you, from those words in X. Joh. 22, 23. which speaks of Christs being at Jerusalem at the Feast of Dedication, I shewed you at large how our Saviour held Communion with the Church of the Jews;
At my First being upon this task before you, from those words in X. John 22, 23. which speaks of Christ being At Jerusalem At the Feast of Dedication, I showed you At large how our Saviour held Communion with the Church of the jews;
And methinks the very word Justification speaks no less, I am sure the Apostle speaks so in Chap. I. 17. For therein is the righteousness of God revealed from faith to faith.
And methinks the very word Justification speaks no less, I am sure the Apostle speaks so in Chap. I. 17. For therein is the righteousness of God revealed from faith to faith.
In the Law was revealed the righteousness or justice of God condemning, and in the Gospel the righteousness or justice of God justifying. IV. It is a mystery, that mans believing should justifie:
In the Law was revealed the righteousness or Justice of God condemning, and in the Gospel the righteousness or Justice of God justifying. IV. It is a mystery, that men believing should justify:
So that you cannot define this Gospel faith but with this comprehension, that it is a trusting in the grace and promise of God through Christ. V. It is a mystery, that a sinner should be justified or made righteous by the righteousness of another.
So that you cannot define this Gospel faith but with this comprehension, that it is a trusting in the grace and promise of God through christ. V. It is a mystery, that a sinner should be justified or made righteous by the righteousness of Another.
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And this is that Faith that the Apostle speaks of in the place mentioned before, The righteousness of God revealed from Faith to Faith, I. Rom. 17. i. e. a righteousness beyond that that the Jew expected by Faith in God, who immediately trusted in God upon the account of his own righteousness:
And this is that Faith that the Apostle speaks of in the place mentioned before, The righteousness of God revealed from Faith to Faith, I Rom. 17. i. e. a righteousness beyond that that the Jew expected by Faith in God, who immediately trusted in God upon the account of his own righteousness:
So once in the Wilderness all gathered not Manna in the same measure, yet when all came to measure, they had all alike, none above an Omer, none under.
So once in the Wilderness all gathered not Manna in the same measure, yet when all Come to measure, they had all alike, none above an Omer, none under.
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This is the Note in the Index, and if we find it there, we may be sure to find the other in the Book. As he that looked Westward, for the rising of the Sun, saw it sooner, guilding the tops of the Mountains,
This is the Note in the Index, and if we find it there, we may be sure to find the other in the Book. As he that looked Westward, for the rising of the Sun, saw it sooner, guilding the tops of the Mountains,
He saith not, hath reconcil'd himself to all things, but all things to himself. And in II Cor. V. 19. God was in Christ reconciling the world unto himself.
He Says not, hath reconciled himself to all things, but all things to himself. And in II Cor. V. 19. God was in christ reconciling the world unto himself.
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We may observe, how the Holy Ghost expresses the great Reconciliation: the main stress lies in the reconciliation of man to God, Col. I. 20. God through the blood of the cross hath reconcil'd all things to himself.
We may observe, how the Holy Ghost Expresses the great Reconciliation: the main stress lies in the reconciliation of man to God, Col. I. 20. God through the blood of the cross hath reconciled all things to himself.
And now thirdly, it comes to Jerusalem, the vision of Peace. The thing it self what it is, we may take up in two considerations briefly. 1. It is a laying away and extinguishing of Gods hatred and enmity against a sinner. 2. It is not only privately, the laying aside the wrath of God,
And now Thirdly, it comes to Jerusalem, the vision of Peace. The thing it self what it is, we may take up in two considerations briefly. 1. It is a laying away and extinguishing of God's hatred and enmity against a sinner. 2. It is not only privately, the laying aside the wrath of God,
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Partly, by observing the proper original from whence it ariseth in the Soul it self. Partly, by observing the purpose of God in stating Conscience in such a Condition.
Partly, by observing the proper original from whence it arises in the Soul it self. Partly, by observing the purpose of God in stating Conscience in such a Condition.
Sanctification indeed receiveth magis & minus, and one hath a greater degree or less of holiness than other, but Justification is not so. For all are justified alike;
Sanctification indeed receives magis & minus, and one hath a greater degree or less of holiness than other, but Justification is not so. For all Are justified alike;
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but to shew that yet such an unquiet Soul may be, for all that, at Peace with God, will make the case like that at the laying the foundation of the new Temple in Ezra, Chap. III.
but to show that yet such an unquiet Soul may be, for all that, At Peace with God, will make the case like that At the laying the Foundation of the new Temple in Ezra, Chap. III.
and yet you have him sadly bemoaning, at vers. 15, 16. That from his youth up all his life he was so terrified in Conscience that he was even distracted,
and yet you have him sadly bemoaning, At vers. 15, 16. That from his youth up all his life he was so terrified in Conscience that he was even distracted,
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and had peace with God, be he David or Asaph? Who can doubt it? And yet you have his sore running, &c. vers. 2. Was it not he that composed the eighty eighth Psalm justified and had peace with God? It is past all question;
and had peace with God, be he David or Asaph? Who can doubt it? And yet you have his soar running, etc. vers. 2. Was it not he that composed the eighty eighth Psalm justified and had peace with God? It is passed all question;
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Think you not David was justified, and that his peace was made with God? Who can doubt it? And yet you have him sore broken, Psal. XXXVIII. 8. Think you not that he that penned the seventy seventh Psalm, was justified,
Think you not David was justified, and that his peace was made with God? Who can doubt it? And yet you have him soar broken, Psalm XXXVIII. 8. Think you not that he that penned the seventy seventh Psalm, was justified,
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Many a good Soul is in the world that is justified, and hath without question quoad re• ipsam, his peace with God, according to the divine Oracle of the Text;
Many a good Soul is in the world that is justified, and hath without question quoad re• ipsam, his peace with God, according to the divine Oracle of the Text;
And our Saviour the God of Truth, and the Prince of Peace bears witness to it, Luk. XI. 21. 2. But doth not Peace with God argue or infer Peace of Conscience? That is the second thing I should speak to.
And our Saviour the God of Truth, and the Prince of Peace bears witness to it, Luk. XI. 21. 2. But does not Peace with God argue or infer Peace of Conscience? That is the second thing I should speak to.
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and I know, that all that know what belong to the right frame of Conscience, will pray with me, Lord smite me I pray thee, wound me, lash my Conscience and spare it not, rather than suffer me to lye and dye,
and I know, that all that know what belong to the right frame of Conscience, will pray with me, Lord smite me I pray thee, wound me, lash my Conscience and spare it not, rather than suffer me to lie and die,
But if you will have the Spirit of God to word it, it is the Spirit of slumber, Rom. XI. 8. It is an impenitent heart, Rom. II. 5. It is NONLATINALPHABET, past feeling, Eph. IV. 19. In a word it is a Nabals heart dead within him.
But if you will have the Spirit of God to word it, it is the Spirit of slumber, Rom. XI. 8. It is an impenitent heart, Rom. II 5. It is, past feeling, Ephesians IV. 19. In a word it is a Nabals heart dead within him.
As Elisha over Hazael, upon foresight of his mischievousness to come, so could I weep over such a poor Soul, to see it go out of the World with such a delusion as this in its right hand.
As Elisha over hazael, upon foresight of his mischievousness to come, so could I weep over such a poor Soul, to see it go out of the World with such a delusion as this in its right hand.
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Who hath used to visit the sick on their dying beds, hath he not found it too common, that Conscience hath been in this temper? I thank God, nothing troubles me, all is quiet in my Conscience.
Who hath used to visit the sick on their dying Beds, hath he not found it too Common, that Conscience hath been in this temper? I thank God, nothing Troubles me, all is quiet in my Conscience.
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A SERMON PREACHED BEFORE THE Staffordshire-Natives, At St. Michaels Cornhil LONDON, Novemb. 26. 1663. ROM. V. Vers. 1. Being justified by Faith we have peace with God.
A SERMON PREACHED BEFORE THE Staffordshire-Natives, At Saint Michaels Cornhill LONDON, November 26. 1663. ROM. V. Vers. 1. Being justified by Faith we have peace with God.
but certainly to no occasion, no company, no season can it be unsuitable, can it be unseasonable to speak, hear, meditate of the infinite mercy of God in justifying men, and of the unexpressible happiness of man in having peace with God.
but Certainly to no occasion, no company, no season can it be unsuitable, can it be unseasonable to speak, hear, meditate of the infinite mercy of God in justifying men, and of the unexpressible happiness of man in having peace with God.
Thirdly, Another reason of difference may be given, for that at the last day he will raise all the persons in the world from their graves, that he may glorifie himself,
Thirdly, another reason of difference may be given, for that At the last day he will raise all the Persons in the world from their graves, that he may Glorify himself,
Because thou wilt not leave my Soul in Hell, &c. And it is the sure mercy of Christ, that God gave to the members of Christ, that he raised him from the dead,
Because thou wilt not leave my Soul in Hell, etc. And it is the sure mercy of christ, that God gave to the members of christ, that he raised him from the dead,
Now that by sure mercies of David is meant the resurrection of Christ, the Apostle teacheth us in Act. XIII. 34. And as concerning that he raised him from the dead,
Now that by sure Mercies of David is meant the resurrection of christ, the Apostle Teaches us in Act. XIII. 34. And as Concerning that he raised him from the dead,
when the dead shall hear the voice of the son of God, and they that hear shall live, What kind of language is this? The Dead shall hear? All the Dead shall hear, and yet only they that hear shall live? What needed more to have been said,
when the dead shall hear the voice of the son of God, and they that hear shall live, What kind of language is this? The Dead shall hear? All the Dead shall hear, and yet only they that hear shall live? What needed more to have been said,
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It is said concerning Christ himself, that God brought him from the dead by the bloud of the everlasting Covenant, Heb. XIII. 20. So doth he by the blood and virtue of the same Covenant, bring from the dead every soul that he brings from the dead;
It is said Concerning christ himself, that God brought him from the dead by the blood of the everlasting Covenant, Hebrew XIII. 20. So does he by the blood and virtue of the same Covenant, bring from the dead every soul that he brings from the dead;
And if we come to seek for the reason of the difference, where shall we find it? Cannot the same power, that shall raise all bodies also raise all souls? The reason of the difference lies not in the difference of that power.
And if we come to seek for the reason of the difference, where shall we find it? Cannot the same power, that shall raise all bodies also raise all Souls? The reason of the difference lies not in the difference of that power.
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II. But let us look upon this first resurrection a little, and blessed and holy is he that hath part in it, over such an one shall the second death have no power.
II But let us look upon this First resurrection a little, and blessed and holy is he that hath part in it, over such an one shall the second death have no power.
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as that will be? Christ, that can make such vile souls, that they may be like unto his most glorious soul, cannot he make these vile bodies, that may be like his most glorious body, according to the mighty working whereby he is able to subdue all things to himself?
as that will be? christ, that can make such vile Souls, that they may be like unto his most glorious soul, cannot he make these vile bodies, that may be like his most glorious body, according to the mighty working whereby he is able to subdue all things to himself?
Was there not then a Resurrection of that dead soul? Manasseh the King, an Idolater, a Conjurer, a Sacrificer of his Sons to Molech, was not this man dead in trespasses and sins? and yet this man afterwards was a Penitent, a Convert, a Promoter of piety,
Was there not then a Resurrection of that dead soul? Manasses the King, an Idolater, a Conjurer, a Sacrificer of his Sons to Molech, was not this man dead in Trespasses and Sins? and yet this man afterwards was a Penitent, a Convert, a Promoter of piety,
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They tell you of Christ, the Great Angel, binding the Devil in a great chain, and casting him into the bottomless pit a thousand years, 1, 2, 3 verses, and of thrones set, and some sitting on them, and judgment given to them; and those that were martyred for the profession of Christ living and reigning with him a thousand years, vers.
They tell you of christ, the Great Angel, binding the devil in a great chain, and casting him into the bottomless pit a thousand Years, 1, 2, 3 Verses, and of thrones Set, and Some sitting on them, and judgement given to them; and those that were martyred for the profession of christ living and reigning with him a thousand Years, vers.
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From the casting off the Gentiles at Babel, the Devil had kept all the world under a perpetual cheat, to worship Idols, to sacrifice to Devils, to live and walk in all the ways of the Devil, till Christ sent his Gospel among them to teach them better.
From the casting off the Gentiles At Babel, the devil had kept all the world under a perpetual cheat, to worship Idols, to sacrifice to Devils, to live and walk in all the ways of the devil, till christ sent his Gospel among them to teach them better.
This then was the Chain, whereby the Great Angel of the Covenant, Christ, tyed up the Devil, that he should not cheat the world as he had before done, viz. sending the Gospel among them, by the preaching and power of which he restrained and quelled that power and deluding of the Devil.
This then was the Chain, whereby the Great Angel of the Covenant, christ, tied up the devil, that he should not cheat the world as he had before done, viz. sending the Gospel among them, by the preaching and power of which he restrained and quelled that power and deluding of the devil.
The Heathen by the instruction of the Gospel come to know and worship and fear the true God, to cast away their Idols, to defy the Devil and his works,
The Heathen by the instruction of the Gospel come to know and worship and Fear the true God, to cast away their Idols, to defy the devil and his works,
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The poor Heathen thus recovered out of the power of Satan by the coming in of the Gospel among them, did creep out of their graves of Ignorance, Idolatry and Sinfulnss, in which they had layn stinking and rotting so many ages together, had life put into them, to live to God:
The poor Heathen thus recovered out of the power of Satan by the coming in of the Gospel among them, did creep out of their graves of Ignorance, Idolatry and Sinfulnss, in which they had lain stinking and rotting so many ages together, had life put into them, to live to God:
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That he speaks of the first resurrection: and of the last, at vers. 28, 29. Marvel not at this, for the hour is coming, in which all that are in the grave shall hear his voice;
That he speaks of the First resurrection: and of the last, At vers. 28, 29. Marvel not At this, for the hour is coming, in which all that Are in the grave shall hear his voice;
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and reign with Christ a thousand years, and when the thousand years are finished there shall be the general resurrection. And accordingly they construe:
and Reign with christ a thousand Years, and when the thousand Years Are finished there shall be the general resurrection. And accordingly they construe:
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An opinion, as like the opinion of the Jews, as one egg is like another. They think, Christ shall reign among them on earth a thousand years pompous reign:
an opinion, as like the opinion of the jews, as one egg is like Another. They think, christ shall Reign among them on earth a thousand Years pompous Reign:
They speak of those that had been martyred reigning with him, but the meaning only is to intimate, that the children of his kingdom must suffer persecution,
They speak of those that had been martyred reigning with him, but the meaning only is to intimate, that the children of his Kingdom must suffer persecution,
or in their hands, and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again, till the thousand years were finished.
or in their hands, and they lived and reigned with christ a thousand Years. But the rest of the dead lived not again, till the thousand Years were finished.
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For at the end of the thousand years Satan is let loose again, brings in Popery and Mahumetism, and the World grows as Heathenish as it had been before Satans binding and imprisoning.
For At the end of the thousand Years Satan is let lose again, brings in Popery and Mohammedanism, and the World grows as Heathenish as it had been before Satan binding and imprisoning.
The word until in the text is of this latter construction, and means, that they let slip and embraced not the opportunity of reviving all the thousand years,
The word until in the text is of this latter construction, and means, that they let slip and embraced not the opportunity of reviving all the thousand Years,
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And if we well observe the Histories both of the Heathen and of the Church, we shall find, that all along this time that the Gospel was dispersing through the World, there were multitudes of Heathens that would not forsake their Heathenism;
And if we well observe the Histories both of the Heathen and of the Church, we shall find, that all along this time that the Gospel was dispersing through the World, there were Multitudes of heathens that would not forsake their Heathenism;
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Upon the consideration of all which, we have advertisement what we have to do; viz. to strive after this first Resurrection, while the Lord affords time and opportunity;
Upon the consideration of all which, we have advertisement what we have to do; viz. to strive After this First Resurrection, while the Lord affords time and opportunity;
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and they are still impertinent, and unbelieving, and will not repent and believe, he shuts the door against them that they shall not repent and believe.
and they Are still impertinent, and unbelieving, and will not Repent and believe, he shuts the door against them that they shall not Repent and believe.
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And Joh. XII. 39, 40. They could not believe, because Esaias had said, he hath blinded their eyes, &c. Why? were Esaias words a charm to them that they could not believe? No, they could not believe,
And John XII. 39, 40. They could not believe, Because Isaiah had said, he hath blinded their eyes, etc. Why? were Isaiah words a charm to them that they could not believe? No, they could not believe,
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how long he will let men have opportunity of rising from the death of sin, are there not many evidences for the affirmative, that he doth? He sets his stint and date,
how long he will let men have opportunity of rising from the death of since, Are there not many evidences for the affirmative, that he does? He sets his stint and date,
and the clock strikes Time is; but foolish men too commonly take so little notice of it, that the brazen head cryes Time is past, and breaks to pieces.
and the clock strikes Time is; but foolish men too commonly take so little notice of it, that the brazen head cries Time is past, and breaks to Pieces.
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Because they would not receive truth in the love of it, as the Apostle sayes, it was just with God to give them up to strong delusions, to believe a ly.
Because they would not receive truth in the love of it, as the Apostle Says, it was just with God to give them up to strong delusions, to believe a lie.
and to reduce it to its heathenish ignorance, blindness and superstition again, because it was so unwilling to part with its ignorance, blindness and superstition.
and to reduce it to its Heathenish ignorance, blindness and Superstition again, Because it was so unwilling to part with its ignorance, blindness and Superstition.
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By all which we may see the truth of what is asserted in the Text, That the rest of the dead lived not again, but continued still in their dead condition of blindness and Heathenism.
By all which we may see the truth of what is asserted in the Text, That the rest of the dead lived not again, but continued still in their dead condition of blindness and Heathenism.
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He, when the Emperors had been Christian for two successions, viz. Constantine and Constantius; and the Christian Religion had flourished in their times well towards forty years,
He, when the Emperor's had been Christian for two successions, viz. Constantine and Constantius; and the Christian Religion had flourished in their times well towards forty Years,
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The one of Julian the Emperor, who was brought up a Christian, but turned Heathen; nay, who, as stories relate of him, had been a Lecturer in a Christian congregation,
The one of Julian the Emperor, who was brought up a Christian, but turned Heathen; nay, who, as stories relate of him, had been a Lecturer in a Christian congregation,
when the Emperours were become Christians. Which may very well make us to remember the words of the Apostle, 1 Cor. I. 26. Not many wise men after the flesh, not many mighty, not many noble are called;
when the emperors were become Christians. Which may very well make us to Remember the words of the Apostle, 1 Cor. I. 26. Not many wise men After the Flesh, not many mighty, not many noble Are called;
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For three hundred years the Emperors, and all the Magistrates were enemies to the Gospel, and if any of them did not persecute the Christians, as but few but did,
For three hundred Years the Emperor's, and all the Magistrates were enemies to the Gospel, and if any of them did not persecute the Christians, as but few but did,
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yet there was still a struggling to have kept the World Heathen, and multitudes were unwilling to come off from their old Heathen and Idolatrous Religion.
yet there was still a struggling to have kept the World Heathen, and Multitudes were unwilling to come off from their old Heathen and Idolatrous Religion.
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or that a certain number is used for an uncertain, and this number the rather because it is used by the Jews: whether the one or the other, you are to begin to count from the time the Gospel was first sent among the Gentiles.
or that a certain number is used for an uncertain, and this number the rather Because it is used by the jews: whither the one or the other, you Are to begin to count from the time the Gospel was First sent among the Gentiles.
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II. That in the time of the first Resurrection, that is, the raising the Gentiles from the Death of sin, some lost the opportunity and would not be raised.
II That in the time of the First Resurrection, that is, the raising the Gentiles from the Death of since, Some lost the opportunity and would not be raised.
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and have relation one to another, as the Feast of Pentecost, when barly harvest was now got in, had relation to the second day in Passover week, when barly harvest first begun.
and have Relation one to Another, as the Feast of Pentecost, when Barley harvest was now god in, had Relation to the second day in Passover Week, when Barley harvest First begun.
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what amazement and dread would you be in, if you heard this alarm? the voice of the Trumpet, that will make Heaven and earth to quake, and to vanish away:
what amazement and dread would you be in, if you herd this alarm? the voice of the Trumpet, that will make Heaven and earth to quake, and to vanish away:
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The Father of old said, That whether he were eating or drinking, or whatsoever he did, he still thought he heard this Trumpet sounding this alarm, Arise ye dead and come to judgment.
The Father of old said, That whither he were eating or drinking, or whatsoever he did, he still Thought he herd this Trumpet sounding this alarm, Arise you dead and come to judgement.
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Joh. V. 28. All that are in the graves shall hear his Voice, and shall come forth. This the Apostle calls the Voice of the Archangel, and Trump of God. 1 Thes. IV. 16. And in 1 Cor. XV. The trump shall sound, and the dead shall be raised.
John V. 28. All that Are in the graves shall hear his Voice, and shall come forth. This the Apostle calls the Voice of the Archangel, and Trump of God. 1 Thebes IV. 16. And in 1 Cor. XV. The trump shall found, and the dead shall be raised.
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So that in the instant of the first Resurrection, that any man attains to rising from the death of sin to the life of righteousness, that man is ingrafted, implanted into Christ;
So that in the instant of the First Resurrection, that any man attains to rising from the death of since to the life of righteousness, that man is ingrafted, implanted into christ;
The Apostle warrants the expression of ungrafted, Rom. VI. 5. For if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection.
The Apostle warrants the expression of ungrafted, Rom. VI. 5. For if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection.
There were some that arose with him indeed out of their graves at his Resurrection. Mat. XXVII. Of these it might well be said, you are risen with Christ:
There were Some that arose with him indeed out of their graves At his Resurrection. Mathew XXVII. Of these it might well be said, you Are risen with christ:
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And get but the soul happily raised and cleared of her corruption, the happy raising and clearing from the corruption of the body will certainly follow.
And get but the soul happily raised and cleared of her corruption, the happy raising and clearing from the corruption of the body will Certainly follow.
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and the rising of the Soul elder brother to the rising of the body? What is the first formulation or corner stone that is laid for the building up of a happy and blessed Resurrection at the last day? Will you lay it in the Power of God? That can raise men to damnation, as well as salvation.
and the rising of the Soul elder brother to the rising of the body? What is the First formulation or corner stone that is laid for the building up of a happy and blessed Resurrection At the last day? Will you lay it in the Power of God? That can raise men to damnation, as well as salvation.
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And this is the first Parallel that we may make between them, they are both a rising from death, that neither in the one nor in the other death hath any more dominion:
And this is the First Parallel that we may make between them, they Are both a rising from death, that neither in the one nor in the other death hath any more dominion:
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Therefore the Scripture in the places mentioned speaks of the Resurrection, as if belonging only to the holy and righteous, speaking of it as it is in its proper definition, arising again from death,
Therefore the Scripture in the places mentioned speaks of the Resurrection, as if belonging only to the holy and righteous, speaking of it as it is in its proper definition, arising again from death,
But if he have no share in the first Resurrection, at the second Resurrection, his rising is but to remove out of one death into another, out of one deadly room in the prison into a worse.
But if he have no share in the First Resurrection, At the second Resurrection, his rising is but to remove out of one death into Another, out of one deadly room in the prison into a Worse.
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but of just and holy ones only; as you may take notice in 1 Cor. XV. and 1 Thes. IV. That there shall be a Resurrection of the unjust as well as of the just, the Scripture assures us over and over again;
but of just and holy ones only; as you may take notice in 1 Cor. XV. and 1 Thebes IV. That there shall be a Resurrection of the unjust as well as of the just, the Scripture assures us over and over again;
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how welcome, how comfortable is it to every one to whom it comes? Thy people will be willing in the day of thy power, and help forward their own rising as much as they can:
how welcome, how comfortable is it to every one to whom it comes? Thy people will be willing in the day of thy power, and help forward their own rising as much as they can:
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Secondly, a main difference in these two resurrections, the soul from sin, and the body from the grave, is that the first resurrection is with the desire of him that is raised, the latter will be in despite of thousands, that will have no mind of it.
Secondly, a main difference in these two resurrections, the soul from since, and the body from the grave, is that the First resurrection is with the desire of him that is raised, the latter will be in despite of thousands, that will have no mind of it.
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And there is a great deal of difference twixt Gods glorifying himself upon men, as he did upon Pharaoh, and the Egyptians, and bringing men heartily and laboriously to glorifie him,
And there is a great deal of difference betwixt God's glorifying himself upon men, as he did upon Pharaoh, and the egyptians, and bringing men heartily and laboriously to Glorify him,
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II. Therefore upon this we may make such another inference as Samsons mother doth, Judg. XIII. 23. If the Lord were pleased to kill us, he would not have accepted an offering,
II Therefore upon this we may make such Another Inference as Samsons mother does, Judges XIII. 23. If the Lord were pleased to kill us, he would not have accepted an offering,
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If the Lord were pleased that the Scriptures should not be understood, he would never have written them, he would never have charged all to study them.
If the Lord were pleased that the Scriptures should not be understood, he would never have written them, he would never have charged all to study them.
but that they might be more seriously read, more carefully studied; that so being understood and practised they might become the means of Salvation unto all.
but that they might be more seriously read, more carefully studied; that so being understood and practised they might become the means of Salvation unto all.
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and various such passages as these, require and ingage all sorts and conditions of people to this study and meditation, according to their several capabilities and atcheivances.
and various such passages as these, require and engage all sorts and conditions of people to this study and meditation, according to their several capabilities and atcheivances.
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The Scriptures do so frequently and urgently call upon all to this purpose, that I suppose it is altogether needless to go about to prove it, Thou shalt meditate therein day and night:
The Scriptures do so frequently and urgently call upon all to this purpose, that I suppose it is altogether needless to go about to prove it, Thou shalt meditate therein day and night:
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but that we might read and study the more presly that we may understand, Matth. XXIV. 15. It is true, That God never intended that all men in the World should understand Scripture alike;
but that we might read and study the more presly that we may understand, Matthew XXIV. 15. It is true, That God never intended that all men in the World should understand Scripture alike;
They are not unriddleable riddles, and tyring-irons never to be untied ▪ but they are divine and majestical sublimities, not to check our study of Scripture or of them,
They Are not unriddleable riddles, and tiring-irons never to be untied ▪ but they Are divine and majestical sublimities, not to check our study of Scripture or of them,
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How plain as to the general is the history in Scripture? How plain the commands, exhortations, threatnings, promises, comforts, that are written there? Take a Sunbeam and write,
How plain as to the general is the history in Scripture? How plain the commands, exhortations, threatenings, promises, comforts, that Are written there? Take a Sunbeam and write,
So God made the Bible plain as to the main of it, but men have found out inventions of Allegorizing, Scepticizing, Cavilling, that would turn light into darkness,
So God made the bible plain as to the main of it, but men have found out Inventions of Allegorizing, Scepticizing, Caviling, that would turn Light into darkness,
Are the difficulties of Scripture of this nature? Are they the resolved purposes and purposed resolutions of the Holy Ghost not to be understood? Did he write them intentionally that men should never come to know the meaning of them? If this were so, the inference of the Papists were eousque something reasonable;
are the difficulties of Scripture of this nature? are they the resolved Purposes and purposed resolutions of the Holy Ghost not to be understood? Did he write them intentionally that men should never come to know the meaning of them? If this were so, the Inference of the Papists were eousque something reasonable;
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One once reading the crabbed and most obscure Poet Persius and not being able with all his study and endeavour to make sense of him, he flung him away with this saying, quoniam non vis intelligi: because thou hast written so as if thou resolvedst not to be understood, I am resolved not to be at pains and study to understand thee.
One once reading the crabbed and most Obscure Poet Persius and not being able with all his study and endeavour to make sense of him, he flung him away with this saying, quoniam non vis intelligi: Because thou hast written so as if thou resolvedst not to be understood, I am resolved not to be At pains and study to understand thee.
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where it said, such a book was written by such a pen-man, or else how should I believe that all the Bible is Scripture? How should I believe that the books were written by such and such pen-men? Let them chuse whether they will believe it or no, may God say, but at their own peril.
where it said, such a book was written by such a penman, or Else how should I believe that all the bible is Scripture? How should I believe that the books were written by such and such penmen? Let them choose whither they will believe it or no, may God say, but At their own peril.
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much like the same Apostles expression in another place and another case, Phil. III. 12. I apprehend, but am apprehended ▪ We are delivered up to the Scriptures as they are to be our Masters and not we theirs.
much like the same Apostles expression in Another place and Another case, Philip III. 12. I apprehend, but am apprehended ▪ We Are Delivered up to the Scriptures as they Are to be our Masters and not we theirs.
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That remarkable passage of the Apostle hath been observed by many, as it is very observable, Rom. VI. 17. You have obeyed from the heart that form of doctrine whereto you were delivered;
That remarkable passage of the Apostle hath been observed by many, as it is very observable, Rom. VI. 17. You have obeyed from the heart that from of Doctrine whereto you were Delivered;
In Power to convert Souls, and in Majesty to confound confidence in mans own Wisdom. We should look upon the Majesty of Scriptures, viz. so as to bow to it,
In Power to convert Souls, and in Majesty to confound confidence in men own Wisdom. We should look upon the Majesty of Scriptures, viz. so as to bow to it,
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and cannot but tremble at such blasphemy, but are no whit moved by the boldness and confidence of it, the less to own and maintain that the Holy Ghost that gave the Scriptures, breathet• in the Scriptures in Majesty and Power.
and cannot but tremble At such blasphemy, but Are no whit moved by the boldness and confidence of it, the less to own and maintain that the Holy Ghost that gave the Scriptures, breathet• in the Scriptures in Majesty and Power.
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because of the stateliness and awe of his Oratory, certainly it is no wonder if the great God of glory speak Thunder and Lightning out from Mount Sinai. If the Holy Ghost wrote the Scriptures, we must needs conclude that he wrote them like the Holy Ghost in a Divine Majesty.
Because of the stateliness and awe of his Oratory, Certainly it is no wonder if the great God of glory speak Thunder and Lightning out from Mount Sinai. If the Holy Ghost wrote the Scriptures, we must needs conclude that he wrote them like the Holy Ghost in a Divine Majesty.
I shall mention only some few demonstrations which carry their own evidence in their forehead and speak it plain to the most vulgar and meanest understanding. I.
I shall mention only Some few demonstrations which carry their own evidence in their forehead and speak it plain to the most Vulgar and Meanest understanding. I.
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I shall not enter into any deep Scholastick discourse for the making of this inference good, upon which so many Learned pens have made so many large discourses.
I shall not enter into any deep Scholastic discourse for the making of this Inference good, upon which so many Learned pens have made so many large discourses.
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whereas the inference the Holy Ghost aims at it this is, Therefore give the more diligence and use the more care and indeavour to serve him as ye should.
whereas the Inference the Holy Ghost aims At it this is, Therefore give the more diligence and use the more care and endeavour to serve him as you should.
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and sets me a copy, and that is the Holy Ghost in the mouth of Joshua. Josh. XXIV. 19. Ye cannot serve the Lord, saith Joshua, for he is an Holy God, he is a jealous God, he will not forgive your transgressions nor your sins.
and sets me a copy, and that is the Holy Ghost in the Mouth of joshua. Josh. XXIV. 19. You cannot serve the Lord, Says joshua, for he is an Holy God, he is a jealous God, he will not forgive your transgressions nor your Sins.
Need I trouble you with any more instances to prove the difficulty of Scripture? I might give a thousand, some in Chronology, some in Chorography, some in Language, some in Sense. So that some have taken upon them to pick out some places in the Bible which they say are past all possibility of interpreting or understanding.
Need I trouble you with any more instances to prove the difficulty of Scripture? I might give a thousand, Some in Chronology, Some in Chorography, Some in Language, Some in Sense. So that Some have taken upon them to pick out Some places in the bible which they say Are passed all possibility of interpreting or understanding.
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but in 2 Chron. XXII. 2. Two and forty years old was Ahaziah, when he began to reign, &c. And if you look well there and compare his fathers age in the latter end of the Chapter next before, you will find that he is made there two years older than his father.
but in 2 Chronicles XXII. 2. Two and forty Years old was Ahaziah, when he began to Reign, etc. And if you look well there and compare his Father's age in the latter end of the Chapter next before, you will find that he is made there two Years older than his father.
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I shall give you some instances also of this head, a few amongst many. 1. In Josh. XIII. 3. The Text is reckoning five Lords of the Philistins, and it counts them, the Gazathites, Ashdodites, Askelonites, the Gittites, Ekronites, and Avites; it speaks of five but reckons six. 2. In 2 King. VIII. 26. Two and twenty years old is Ahaziah when he began to reign and reigned one year in Jerusalem;
I shall give you Some instances also of this head, a few among many. 1. In Josh. XIII. 3. The Text is reckoning five lords of the philistines, and it counts them, the Gazathites, Ashdodites, Askelonites, the Gittites, Ekronites, and Avites; it speaks of five but reckons six. 2. In 2 King. VIII. 26. Two and twenty Years old is Ahaziah when he began to Reign and reigned one year in Jerusalem;
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whereas in Gen. L. 13. you have him carried over to Machpelah before Mamre and Hebron, some scores of miles distant from Hebron. 5. And the same verse you have Abraham buying a burying place of the sons of Emor the father of Sichem, whereas in the same verse in Genesis and Chap. XXIII.
whereas in Gen. L. 13. you have him carried over to Machpelah before Mamre and Hebron, Some scores of miles distant from Hebron. 5. And the same verse you have Abraham buying a burying place of the Sons of Emor the father of Sichem, whereas in the same verse in Genesis and Chap. XXIII.
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I will give you but five instances of these as I did of the other. 1. Jechoniah, Matth. I. 12. is said to beget Salathiel, whereas Jer. XXII. 30. he is threatned with a witness, ( O! Earth, Earth, &c. ) that he should be childless. 2. In Luke III. 36. you have a Cainan the father of Shelah or Sala and son of Arphaxad, whereas Gen. X. 24. Arphaxad is the father of Shelah, and there is no such man as Cainan to be found at all. 3. In Act. VII. 14. Jacob goes into Egypt with seventy five, whereas in Exod. I. 5. you have them reckoned but seventy. 4. In the next verse but one you have dead Jacob carried over into Shechem to be buried,
I will give you but five instances of these as I did of the other. 1. Jechoniah, Matthew I. 12. is said to beget Salathiel, whereas Jer. XXII. 30. he is threatened with a witness, (OH! Earth, Earth, etc.) that he should be childless. 2. In Lycia III. 36. you have a Cainan the father of Shelah or Sala and son of Arphaxad, whereas Gen. X. 24. Arphaxad is the father of Shelah, and there is no such man as Cainan to be found At all. 3. In Act. VII. 14. Jacob Goes into Egypt with seventy five, whereas in Exod I. 5. you have them reckoned but seventy. 4. In the next verse but one you have dead Jacob carried over into Shechem to be buried,
these with the Text are enough in this head to shew and confirm, That the stile and difficulty of Scripture requires all sober and serious study of the Scripture.
these with the Text Are enough in this head to show and confirm, That the style and difficulty of Scripture requires all Sobrium and serious study of the Scripture.
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Who but takes these words, the dimness or affliction shall not be such, to mean, it shall not be so great as was in her vexation, &c. where it were not hard to shew, that the meaning is, It shall be greater. I spare more;
Who but Takes these words, the dimness or affliction shall not be such, to mean, it shall not be so great as was in her vexation, etc. where it were not hard to show, that the meaning is, It shall be greater. I spare more;
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whereas, I suppose, it were no hard thing to shew, that they are an horrid blasphemy against the Lord, they ascribing the miracle wrought to their Elohim, their unknown gods or Deity, in scorn and affronting of the true God, the Jehovah of the Hebrews. This is the finger of Elohim, this is not the finger of Jehovah.
whereas, I suppose, it were no hard thing to show, that they Are an horrid blasphemy against the Lord, they ascribing the miracle wrought to their Elohim, their unknown God's or Deity, in scorn and affronting of the true God, the Jehovah of the Hebrews. This is the finger of Elohim, this is not the finger of Jehovah.
How many are there that read and comment upon those words, that without any scruple conceive, that they are a fair and ingenuous confession of the power and work of God;
How many Are there that read and comment upon those words, that without any scruple conceive, that they Are a fair and ingenuous Confessi of the power and work of God;
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that they saw so plain an evidence of the wonderful hand of God in that extraordinary vigor of the travail of the women, that do what Pharaoh would, they durst nor would not stand or strive against it,
that they saw so plain an evidence of the wondered hand of God in that extraordinary vigor of the travail of the women, that do what Pharaoh would, they durst nor would not stand or strive against it,
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and that their words are so far from a sneaking lie to save their lives, that they are a bold and holy confession of their faith and piety, to the hazard of their lives;
and that their words Are so Far from a sneaking lie to save their lives, that they Are a bold and holy Confessi of their faith and piety, to the hazard of their lives;
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when, as I suppose, it were no hard thing to shew, that the thing they spake was most true, that the Hebrew women in travail were so miraculously vigorous:
when, as I suppose, it were no hard thing to show, that the thing they spoke was most true, that the Hebrew women in travail were so miraculously vigorous:
and you know in the Law the sacrifice was to be brought to the Tabernacle door, Lev. I. 3. &c. A second is that Exod. I. 19. The Midwives said unto Pharaoh, Because the Hebrew wom•• are not as the Egyptian women;
and you know in the Law the sacrifice was to be brought to the Tabernacle door, Lev. I. 3. etc. A second is that Exod I. 19. The Midwives said unto Pharaoh, Because the Hebrew wom•• Are not as the Egyptian women;
and the very English word is so used once and again, as Hos. IV. 8. They eat up the sin of my people, that is, their sin offering; and 2 Cor. V. 21. He hath made him sin for us, i. e. a sacrifice for sin.
and the very English word is so used once and again, as Hos. IV. 8. They eat up the since of my people, that is, their since offering; and 2 Cor. V. 21. He hath made him since for us, i. e. a sacrifice for since.
Who is there, that reading or explaining this doth not conclude it for a threatning? If thou do not well judgment is ready at doors to seize upon thee.
Who is there, that reading or explaining this does not conclude it for a threatening? If thou do not well judgement is ready At doors to seize upon thee.
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I shall only instance in some that I cannot but deal withal as I have done with the words of the Text, viz. take them in a sense clean contrary to that sense that commonly is put upon them.
I shall only instance in Some that I cannot but deal withal as I have done with the words of the Text, viz. take them in a sense clean contrary to that sense that commonly is put upon them.
To begin with that which the difficulty of the Text may first hint to us, viz. that there are several passages in Scripture may be esteemed to a clean contrary construction, may be taken in two senses not only differing one from another, but directly contrary.
To begin with that which the difficulty of the Text may First hint to us, viz. that there Are several passages in Scripture may be esteemed to a clean contrary construction, may be taken in two Senses not only differing one from Another, but directly contrary.
And why does Peter so by those hard places, and afford them no explication? Because the Holy Ghost hath so penned Scripture so as to challenge all serious study:
And why does Peter so by those hard places, and afford them no explication? Because the Holy Ghost hath so penned Scripture so as to challenge all serious study:
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Peter tells us that there are divers things in Pauls Epistles hard to be understood, 2 Pet. III. 16. and why did the Holy Ghost dictate them so hard by Paul; and why did not Peter explain them who had the same Spirit? As that passage of Peter, you may very well remember the Parable of the wounded man twixt Jerusalem and Jericho. The Priest and Levite pass by, look on him, but afford him no help.
Peter tells us that there Are diverse things in Paul's Epistles hard to be understood, 2 Pet. III. 16. and why did the Holy Ghost dictate them so hard by Paul; and why did not Peter explain them who had the same Spirit? As that passage of Peter, you may very well Remember the Parable of the wounded man betwixt Jerusalem and Jericho. The Priest and Levite pass by, look on him, but afford him no help.
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And it is not the least cause of their error, that hold the explaining of Scripture is so very easie, that they have not attained to so much skill in the study of the Scriptures as to see their hardness.
And it is not the least cause of their error, that hold the explaining of Scripture is so very easy, that they have not attained to so much skill in the study of the Scriptures as to see their hardness.
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The further you go in Ezekiels waters, Chap. XLVII. the deeper you go, and the more you study the Scriptures seriously, the more cause you will still find to study them seriously.
The further you go in Ezekiel's waters, Chap. XLVII. the Deeper you go, and the more you study the Scriptures seriously, the more cause you will still find to study them seriously.
but on the other hand it will not so very well please the Enthusiast. The one will tell you that the Scripture is so difficult indeed that it requires all serious study,
but on the other hand it will not so very well please the Enthusiast. The one will tell you that the Scripture is so difficult indeed that it requires all serious study,
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but I shall bring my discourse to a closer and narrower compass, to urge a reason only from its stile and difficulty, The stile and difficulty of Scripture requires all sober and serious study of it.
but I shall bring my discourse to a closer and narrower compass, to urge a reason only from its style and difficulty, The style and difficulty of Scripture requires all Sobrium and serious study of it.
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Search and study the Scriptures, because it is the Scriptures, the writing of God, the discovery of the mind of God, the witness of the Son of God, the revealing of the glory of God.
Search and study the Scriptures, Because it is the Scriptures, the writing of God, the discovery of the mind of God, the witness of the Son of God, the revealing of the glory of God.
and the dislocation of the story out of which it is taken, may justly call upon us to Observe, viz. That the stile and difficulty of Scripture requireth all serious and sober study of the Scripture.
and the dislocation of the story out of which it is taken, may justly call upon us to Observe, viz. That the style and difficulty of Scripture requires all serious and Sobrium study of the Scripture.
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Or I must frame it according to mine own sense, that I have given, and then I shall lay the foundation of my building upon a ground which it may be you like not.
Or I must frame it according to mine own sense, that I have given, and then I shall lay the Foundation of my building upon a ground which it may be you like not.
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and took thee to mine own table, that the land should be so divided twixt thee and Ziba, for the use of thy self and thy son Micha, and I hold to the same determination, and I say so still.
and took thee to mine own table, that the land should be so divided betwixt thee and Ziba, for the use of thy self and thy son Micah, and I hold to the same determination, and I say so still.
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though I know it may also be applicable to his present saying, why speakest thou any more of thy matters, I said fom the very first when I gave thee thy fathers land,
though I know it may also be applicable to his present saying, why Speakest thou any more of thy matters, I said From the very First when I gave thee thy Father's land,
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But when David was come again to Jerusalem, and come again to himself then it is at this, Now Mephibosheth and Ziba divide the land, as it was in the first contrival and disposal.
But when David was come again to Jerusalem, and come again to himself then it is At this, Now Mephibosheth and Ziba divide the land, as it was in the First contrival and disposal.
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for he had no accusation against Micha, though he had against Mephibosheth: So that then it was at this point, Ziba and Micha divide the land, for poor Mephibosheth was clean shut out.
for he had no accusation against Micah, though he had against Mephibosheth: So that then it was At this point, Ziba and Micah divide the land, for poor Mephibosheth was clean shut out.
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When David was surprized with Ziba 's lie, then he said, Behold, thine is all that partaineth to Mephibosheth, Chap. XVI. 4. But did he mean withal, behold, thine is all that partaineth to Micha? That had been yet a more unjust act, than giving away Mephibosheths land;
When David was surprised with Ziba is lie, then he said, Behold, thine is all that partaineth to Mephibosheth, Chap. XVI. 4. But did he mean withal, behold, thine is all that partaineth to Micah? That had been yet a more unjust act, than giving away Mephibosheth's land;
as he at the Court in Jerusalem, and Zibas house in the land of Benjamin 's but that they were all servants to him in this sense, that they were all under him as chief Landlord, that they were Bailiffs for him upon his land and demesnes,
as he At the Court in Jerusalem, and Zibas house in the land of Benjamin is but that they were all Servants to him in this sense, that they were all under him as chief Landlord, that they were Bailiffs for him upon his land and demesnes,
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So in this Chapter out of which the Text is taken, the King invites Barzillai to go and live with him at Jerusalem, and he would feed him at his own table, vers. 33. What? Would he have Barzillai to live purely upon his alms? No, that he knew he needed not,
So in this Chapter out of which the Text is taken, the King invites Barzillai to go and live with him At Jerusalem, and he would feed him At his own table, vers. 33. What? Would he have Barzillai to live purely upon his alms? No, that he knew he needed not,
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Secondly, Whence must Mephibosheth have to maintain himself in clothes, and to maintain his port and retinue at the Court, according to his place and rank and quality? Did David find him these as he did find him meat and drink? Certainly when he took him to his Table, upon the restoring of Sauls land to him, we can little think, that he did it because he would have him to live of mear alms,
Secondly, Whence must Mephibosheth have to maintain himself in clothes, and to maintain his port and retinue At the Court, according to his place and rank and quality? Did David find him these as he did find him meat and drink? Certainly when he took him to his Table, upon the restoring of Saul's land to him, we can little think, that he did it Because he would have him to live of mear alms,
First, Who was it that Ziba must till the land for that he might have food? It was for Micha; for Mephibosheth himself had food at the Kings Table. But,
First, Who was it that Ziba must till the land for that he might have food? It was for Micah; for Mephibosheth himself had food At the Kings Table. But,
Thou therefore, and thy sons, and thy servants shall till the land for him, and thou shalt bring in the fruits, that thy masters son may have food to eat:
Thou Therefore, and thy Sons, and thy Servants shall till the land for him, and thou shalt bring in the fruits, that thy Masters son may have food to eat:
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and a construction that tends to his honour and vindication. When David takes Mephibosheth first to his notice, friendship and Table, 2 Sam. IX. He hath these words first to Mephibosheth, at vers. 7. Fear not, Mephibosheth, for I will surely shew thee kindness for Jonathan thy fathers sake.
and a construction that tends to his honour and vindication. When David Takes Mephibosheth First to his notice, friendship and Table, 2 Sam. IX. He hath these words First to Mephibosheth, At vers. 7. fear not, Mephibosheth, for I will surely show thee kindness for Johnathan thy Father's sake.
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Upon these reasons that I have mentioned, to spare more, I must crave leave to refuse the common and very generally received exposition and interpretation of these words of David, that tends not a little to his crimination and reproach:
Upon these Reasons that I have mentioned, to spare more, I must crave leave to refuse the Common and very generally received exposition and Interpretation of these words of David, that tends not a little to his crimination and reproach:
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That if he would not hearken to Abishai the son of Zerviah when he urged him for revenge upon Shimei, but puts him back with what have I to do with you ye sons of Zerviah, vers.
That if he would not harken to Abishai the son of Zeruiah when he urged him for revenge upon Shimei, but puts him back with what have I to do with you you Sons of Zeruiah, vers.
That certainly if he so easily was friends with Shimei, whose villany he himself was an eye and ear witness of, he cannot be so unexorable to Mephibosheth his dear Jonathans son, against whom he had only the accusation of a false tale.
That Certainly if he so Easily was Friends with Shimei, whose villainy he himself was an eye and ear witness of, he cannot be so unexorable to Mephibosheth his dear Jonathans son, against whom he had only the accusation of a false tale.
Well, whether he did or No, The Holy Ghost as soon as he hath related how Shimei had obtained his pardon, comes and relates this conference twixt David and Mephibosheth; as prompting us to think that if David were so readily reconciled to Shimei, who had been guilty of so great a crime, he would not be unreconcilable to Mephibosheth who indeed was guilty of none.
Well, whither he did or No, The Holy Ghost as soon as he hath related how Shimei had obtained his pardon, comes and relates this conference betwixt David and Mephibosheth; as prompting us to think that if David were so readily reconciled to Shimei, who had been guilty of so great a crime, he would not be unreconcilable to Mephibosheth who indeed was guilty of none.
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What past between David and Shimei the story tells you, but not a word of what passed twixt David and Ziba. That is comprehended in this story of what passed twixt David and Mephibosheth, because Ziba 's business was Mephibosheths concernment.
What passed between David and Shimei the story tells you, but not a word of what passed betwixt David and Ziba. That is comprehended in this story of what passed betwixt David and Mephibosheth, Because Ziba is business was Mephibosheth's concernment.
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In the story immediately next before this you have David at Jordan, there speaking with Shimei, at vers. 23. And in the story immediately next after this, you have David still at Jordan there taking his leave of Barzillai, vers. 31. And yet in this story between you have David met with Mephibosheth at Jerusalem, vers. 25. This is not done at random and by any oversight,
In the story immediately next before this you have David At Jordan, there speaking with Shimei, At vers. 23. And in the story immediately next After this, you have David still At Jordan there taking his leave of Barzillai, vers. 31. And yet in this story between you have David met with Mephibosheth At Jerusalem, vers. 25. This is not done At random and by any oversight,
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and be so hard to be reconciled to Mephibosheth who was only accused behind his back? And the Holy Ghost hath seemeth to hint this very thing, and observation to us.
and be so hard to be reconciled to Mephibosheth who was only accused behind his back? And the Holy Ghost hath seems to hint this very thing, and observation to us.
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until his return again, but had utterly neglected and been careless of himself, as shewing really, that he was really afflicted for the Kings affliction.
until his return again, but had utterly neglected and been careless of himself, as showing really, that he was really afflicted for the Kings affliction.
and is it likely that he would not inquire of them about him, or that they could not or would not inform him of his demeanor, who was now the chief man of their Tribe? Had they so lost the love and remembrance of their old Master Saul and his good son Jonathan, as to see his son so undone by a cheat,
and is it likely that he would not inquire of them about him, or that they could not or would not inform him of his demeanour, who was now the chief man of their Tribe? Had they so lost the love and remembrance of their old Master Saul and his good son Johnathan, as to see his son so undone by a cheat,
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and never to take second thoughts, whether he had done the man wrong or no? And how easie was it for him before he here met with Mephibosheth to have informed himself of Mephibosheths behaviour, and of his innocency?
and never to take second thoughts, whither he had done the man wrong or no? And how easy was it for him before he Here met with Mephibosheth to have informed himself of Mephibosheth's behaviour, and of his innocency?
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and he never go about to ungul himself? Tis true indeed he was surprized with the lie when he was fleeing for his life, chafed with anxiety and vexation;
and he never go about to ungul himself? This true indeed he was surprised with the lie when he was fleeing for his life, chafed with anxiety and vexation;
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yea though he had given thee some just offence? Thou once professedst with tears, Thy love to me, O Jonathan, was wonderful passing the love of women.
yea though he had given thee Some just offence? Thou once professedst with tears, Thy love to me, Oh Johnathan, was wondered passing the love of women.
for giving away half Mephibosheths, innocent Mephibosheths land to his lying servant. Come let us reason together with him and with our selves a little.
for giving away half Mephibosheth's, innocent Mephibosheth's land to his lying servant. Come let us reason together with him and with our selves a little.
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Christian expositors are no more favourable to him in their construction, but lay the very same accusation to his charge, of harshness, rashness and injustice in this case:
Christian expositors Are no more favourable to him in their construction, but lay the very same accusation to his charge, of harshness, rashness and injustice in this case:
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Accounting this action of David so horrid unjust a thing, as that it deserved and brought that •ore judgment of renting ten Tribes from Davids Kingdom.
Accounting this actium of David so horrid unjust a thing, as that it deserved and brought that •ore judgement of renting ten Tribes from Davids Kingdom.
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And the commonly and old received opinion upon these words, hath so got prepossession in the hearts of most by privilege of its birthright, that a younger interpretation will hardly find entertainment because it is a younger brother.
And the commonly and old received opinion upon these words, hath so god prepossession in the hearts of most by privilege of its birthright, that a younger Interpretation will hardly find entertainment Because it is a younger brother.
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I believe there are but few that have either commented upon these words, or that do read them but they have some hard thoughts of David, as if he dealt but somewhat hardly with poor Mephibosheth.
I believe there Are but few that have either commented upon these words, or that do read them but they have Some hard thoughts of David, as if he dealt but somewhat hardly with poor Mephibosheth.
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Is there not an appointed time for man on Earth, Job VII. 1. There is an appointed time for every man, which he shall not pass, Job XIV. 5. Be his end never so casual, accidental in the Eyes of men,
Is there not an appointed time for man on Earth, Job VII. 1. There is an appointed time for every man, which he shall not pass, Job XIV. 5. Be his end never so casual, accidental in the Eyes of men,
then undoubtedly nothing befalls the Saints concerning affliction fortuitous or by hap hazzard, but the thing, matter, manner, measure, time of affliction is determined by God.
then undoubtedly nothing befalls the Saints Concerning affliction fortuitous or by hap hazard, but the thing, matter, manner, measure, time of affliction is determined by God.
and that the hairs of our heads are all numbred, Matth. X. 29, 30. which last passage puts me in mind of that, Luk. XXI. 18. There shall not an hair of your head perish ▪ Observe, vers. 16. Some of you they shall cause to be put to death.
and that the hairs of our Heads Are all numbered, Matthew X. 29, 30. which last passage puts me in mind of that, Luk. XXI. 18. There shall not an hair of your head perish ▪ Observe, vers. 16. some of you they shall cause to be put to death.
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In those passages in the Revelations where the Church is in the Wilderness in a sad and solitary condition a thousand two hundred and sixty days, Chap. XII. 6. And where the beast blasphemes and tyrannizes forty two months, Chap. XIII. 5. though the time be not that time definitely,
In those passages in the Revelations where the Church is in the Wilderness in a sad and solitary condition a thousand two hundred and sixty days, Chap. XII. 6. And where the beast blasphemes and tyrannizes forty two months, Chap. XIII. 5. though the time be not that time definitely,
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So in Gods determination of the Saints affliction (as those words speak of Gods determining that Kingdom) there are two several providences, viz. as to the thing it self,
So in God's determination of the Saints affliction (as those words speak of God's determining that Kingdom) there Are two several providences, viz. as to the thing it self,
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I. That it is Gods determination, that his children shall be afflicted. II. Gods determining of their afflictions leaves not the time, they shall last, undetermined.
I That it is God's determination, that his children shall be afflicted. II God's determining of their afflictions leaves not the time, they shall last, undetermined.
Gen. V. 23. David, to reign exactly so long a time in Jerusalem, as Christ the son of David lived here upon earth, thirty two years and an half; 1 Kings II. 11. No rain in Elias time three years and an half, Luk. IV. 25. Antiochus desolating of Religion three years and an half, in the verse before the Text,
Gen. V. 23. David, to Reign exactly so long a time in Jerusalem, as christ the son of David lived Here upon earth, thirty two Years and an half; 1 Kings II 11. No rain in Elias time three Years and an half, Luk. IV. 25. Antiochus desolating of Religion three Years and an half, in the verse before the Text,
and the providence of God most sweet and heavenly in this kind of consort; and it may much refresh and ravish the Reader of Scripture to observe such harmony.
and the providence of God most sweet and heavenly in this kind of consort; and it may much refresh and ravish the Reader of Scripture to observe such harmony.
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How did he foretel of the Death of Christ seventy sevens of years, even four hundred and ninety years before it was, to the very hour? Dan. IX. 21. At the hour of the evening sacrifice, the Angel Gabriel tells Daniel the time to that very hour Christ should suffer:
How did he foretell of the Death of christ seventy sevens of Years, even four hundred and ninety Years before it was, to the very hour? Dan. IX. 21. At the hour of the evening sacrifice, the Angel Gabriel tells daniel the time to that very hour christ should suffer:
How did he determine the time of the sojourning of the children of Israel before their coming out of Egypt four hundred and thirty years before to the very day? Exod. XII. 40, 41. Now the sojourning of the children of Israel who dwelt in Egypt, was four hundred and thirty years.
How did he determine the time of the sojourning of the children of Israel before their coming out of Egypt four hundred and thirty Years before to the very day? Exod XII. 40, 41. Now the sojourning of the children of Israel who dwelled in Egypt, was four hundred and thirty Years.
Shew the things that are to come hereafter, that we may know that ye are Gods. But Chap. XLIII. 12. saith God of himself, I have declared, and saved and shewed,
Show the things that Are to come hereafter, that we may know that you Are God's But Chap. XLIII. 12. Says God of himself, I have declared, and saved and showed,
and another Saint said unto that certain Saint that spake, How long shall be the Vision? &c. But the margent reads it, The numberer of secrets, or, the wonderful numberer. His name is Wonderful, Esa. IX. 6. And Judg. XIII. 18. Why askest thou after my Name, seeing it is secret? Marg. Wonderful. When he is now treating concerning times, he is called the wonderful numberer of them. Mene, mene, Tekel.
and Another Saint said unto that certain Saint that spoke, How long shall be the Vision? etc. But the margin reads it, The numberer of secrets, or, the wondered numberer. His name is Wondered, Isaiah IX. 6. And Judges XIII. 18. Why askest thou After my Name, seeing it is secret? Marg. Wondered. When he is now treating Concerning times, he is called the wondered numberer of them. Mene, mean, Tekel.
Dan. VIII. 13. There is a word something strange in the Original NONLATINALPHABET the English Text reads it, That certain Saint, Then I heard one Saint speaking,
Dan. VIII. 13. There is a word something strange in the Original the English Text reads it, That certain Saint, Then I herd one Saint speaking,
Only the botching Greek Translation, which some would authorize above the divine Hebrew original, reads it clean contrary, Why are times hidden from God? As if they were hidden from him.
Only the botching Greek translation, which Some would authorise above the divine Hebrew original, reads it clean contrary, Why Are times hidden from God? As if they were hidden from him.
Job XXIV. 1. Why seeing times are not hidden from the Almighty, do they that know him, not see his days? The latter half of the verse is of some scruple,
Job XXIV. 1. Why seeing times Are not hidden from the Almighty, do they that know him, not see his days? The latter half of the verse is of Some scruple,
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So if any people now should be inquisitive, How long Lord, and what, and when will be the end of this calamity? God might justly answer, It is not for you to know the times and the seasons;
So if any people now should be inquisitive, How long Lord, and what, and when will be the end of this calamity? God might justly answer, It is not for you to know the times and the seasons;
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When Peter would be curious to enquire concerning what should become of John, Christ answers, If I will that he tarry till I come, what is that to thee, follow thou me:
When Peter would be curious to inquire Concerning what should become of John, christ answers, If I will that he tarry till I come, what is that to thee, follow thou me:
First, It cannot be imagined that every particular Church in the World should be acquainted with what persecutions and afflictions should come upon them,
First, It cannot be imagined that every particular Church in the World should be acquainted with what persecutions and afflictions should come upon them,
and the deliverance answering and verifying the promise of deliverance, they might be built up in belief and expectation of the truth of the promise of the great Deliverer when he should come.
and the deliverance answering and verifying the promise of deliverance, they might be built up in belief and expectation of the truth of the promise of the great Deliverer when he should come.
Till Christ came God very frequently acquainted his people before hand of what times were to come upon them? What miseries? What deliverances? What oppressions? What deliverance? Seventy years captivity in Babylon, and then deliverance: three years and half oppression under Antiochus, and then deliverance; and so in other examples:
Till christ Come God very frequently acquainted his people before hand of what times were to come upon them? What misery's? What Deliverances? What oppressions? What deliverance? Seventy Years captivity in Babylon, and then deliverance: three Years and half oppression under Antiochus, and then deliverance; and so in other Examples:
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So Jacob foreseeing in Gen. XLIX. 17. the great deliverance of Israel from the Philistins by Samson of the Tribe of Dan, that he should be as a Serpent by the way,
So Jacob Foreseeing in Gen. XLIX. 17. the great deliverance of Israel from the philistines by samson of the Tribe of Dan, that he should be as a Serpent by the Way,
and to observe, when that great matter was accomplished, how faithful God was through all changes and vicissitudes of times, to carry on that great promise.
and to observe, when that great matter was accomplished, how faithful God was through all changes and vicissitudes of times, to carry on that great promise.
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II. That the Holy Ghost draws up a Chronicle of times from the Creation to the Redemption, from the beginning of time to the fulness of it, viz. from the beginning of the World to the Death of Christ,
II That the Holy Ghost draws up a Chronicle of times from the Creation to the Redemption, from the beginning of time to the fullness of it, viz. from the beginning of the World to the Death of christ,
if these bear children when past the course of nature, why not a Virgin beyond the course of nature? But after the birth of Christ, such births of old women ceased,
if these bear children when passed the course of nature, why not a Virgae beyond the course of nature? But After the birth of christ, such births of old women ceased,
The reason whereof is, because their supernatural child bearing was to make way to the belief of the supernatural child bearing of the Virgin Mary. For thus may reason justly argue,
The reason whereof is, Because their supernatural child bearing was to make Way to the belief of the supernatural child bearing of the Virgae Marry. For thus may reason justly argue,
Therefore when such calamities came upon them, it pleased God to tell them still of the end of them, that they might still bear up in their subsistence and expectation of Christ to come.
Therefore when such calamities Come upon them, it pleased God to tell them still of the end of them, that they might still bear up in their subsistence and expectation of christ to come.
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It pleased God so to reveal the term and end of Israels affliction to them, as being a peculiar people, and a people of whom Christ should at last descend,
It pleased God so to reveal the term and end of Israel's affliction to them, as being a peculiar people, and a people of whom christ should At last descend,
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And I remember withal the saying of our Saviour, Act. I. 7. It is not for you to know the times and the seasons, which the Father hath put in his own power.
And I Remember withal the saying of our Saviour, Act. I. 7. It is not for you to know the times and the seasons, which the Father hath put in his own power.
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I remember the story of him, that carrying a basket covered very close, and being asked what was in it? Answered, It is covered so close purposely that none should ask or know what is in it.
I Remember the story of him, that carrying a basket covered very close, and being asked what was in it? Answered, It is covered so close purposely that none should ask or know what is in it.
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It is enough to say as the Apostle, These things were done to them, and are written before us for our learning: that since he is the same God still that changeth not,
It is enough to say as the Apostle, These things were done to them, and Are written before us for our learning: that since he is the same God still that changes not,
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Is not this some disadvantage to poor Christians above what those had in antient times, that God hath not, doth not certifie them before hand of the end of their calamities? Their case seeming something like theirs, Esa. LIX. 10, 11. We grope for the wall like the blind, we grope as if we had no eyes.
Is not this Some disadvantage to poor Christians above what those had in ancient times, that God hath not, does not certify them before hand of the end of their calamities? Their case seeming something like theirs, Isaiah LIX. 10, 11. We grope for the wall like the blind, we grope as if we had no eyes.
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The two things, the latter an inference upon the former, or the former a Doctrine, the latter the Use and Application of it, I shall handle in the same method and order.
The two things, the latter an Inference upon the former, or the former a Doctrine, the latter the Use and Application of it, I shall handle in the same method and order.
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The story of whose actions and death you may read in the first Book of the Maccabees, Chap. I. beginning. The story of which book goes almost step by step with Josephus. However his death was the Mercy,
The story of whose actions and death you may read in the First Book of the Maccabees, Chap. I beginning. The story of which book Goes almost step by step with Josephus. However his death was the Mercy,
From the time that the dayly sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
From the time that the daily sacrifice shall be taken away, and the abomination that makes desolate Set up, there shall be a thousand two hundred and ninety days.
Stay but till one thousand three hundred thirty five days, but forty five above the thousand two hundred and ninety of the Temples defilement in the verse before and there is deliverance. And read two verses together.
Stay but till one thousand three hundred thirty five days, but forty five above the thousand two hundred and ninety of the Temples defilement in the verse before and there is deliverance. And read two Verses together.
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Now let your thoughts conceive the case and state of the people and Temple in this time, a thousand two hundred and ninety days, three years and an half or there abouts:
Now let your thoughts conceive the case and state of the people and Temple in this time, a thousand two hundred and ninety days, three Years and an half or there about:
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And so in the Book of the Revelations, where allusion is made to the same space of time, viz. three years and an half, it is sometimes expressed by a thousand two hundred and sixty days, as Rev. XII. 6. The woman fled into the wilderness, where she had a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
And so in the Book of the Revelations, where allusion is made to the same Molle of time, viz. three Years and an half, it is sometime expressed by a thousand two hundred and sixty days, as Rev. XII. 6. The woman fled into the Wilderness, where she had a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
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From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
From the time that the daily sacrifice shall be taken away, and the abomination that makes desolate Set up, there shall be a thousand two hundred and ninety days.
And I have chosen to speak to them, partly that I may explain them, partly in subsequence to my late discourse about Gog, Rev. XX 8. I shewed that meant an enemy to true Religion (and more particularly the Pope ) styled by the name of the old Enemy, Ezek. XXXVIII. & XXXIX. I shewed that Gog was Antiochus, that laid wast the Jews Religion, and would force them to turn to the manners of the Heathen:
And I have chosen to speak to them, partly that I may explain them, partly in subsequence to my late discourse about Gog, Rev. XX 8. I showed that meant an enemy to true Religion (and more particularly the Pope) styled by the name of the old Enemy, Ezekiel XXXVIII. & XXXIX. I showed that Gog was Antiochus, that laid wast the jews Religion, and would force them to turn to the manners of the Heathen:
No sacrifice for sin, if any sin wilfully after receiving the knowledge of the Truth; and nothing but fearful expectation of judgment, and fiery indignation.
No sacrifice for since, if any since wilfully After receiving the knowledge of the Truth; and nothing but fearful expectation of judgement, and fiery Indignation.
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If the Truth mean here the Gospel, as undoubtedly it doth, then, Men and brethren, what shall we do? Who hath not sinned wilfully, since he received the knowledge of the Gospel? Nay our English translation is as favourable as may be;
If the Truth mean Here the Gospel, as undoubtedly it does, then, Men and brothers, what shall we do? Who hath not sinned wilfully, since he received the knowledge of the Gospel? Nay our English Translation is as favourable as may be;
as the story is, Origens heart after his Idolatry, was wounded with reading those words in Psal. L. 16, 17. But to the wicked, God said, What hast thou to do to declare my statutes,
as the story is, Origens heart After his Idolatry, was wounded with reading those words in Psalm L. 16, 17. But to the wicked, God said, What hast thou to do to declare my statutes,
as that Prophet in another case, My bowels, my bowels, I am pained at the very heart, my liver is cut through as with a javelin, to hear that there is no sacrifice for sin, that sinneth wilfully,
as that Prophet in Another case, My bowels, my bowels, I am pained At the very heart, my liver is Cut through as with a javelin, to hear that there is no sacrifice for since, that Sinneth wilfully,
What plaister? What lenitive could be applied to allay the aking smart and torture of so sad a cut? As our Saviour of the smarting and cutting days of affliction before the ruine of Jerusalem, Except those days should be shortned, no flesh should be saved:
What plaster? What lenitive could be applied to allay the aching smart and torture of so sad a Cut? As our Saviour of the smarting and cutting days of affliction before the ruin of Jerusalem, Except those days should be shortened, no Flesh should be saved:
That the Apostle speaks not of that common, willing or wilful sinning, to which who is not incident at one time or other, in one degree or other? But of a willing, wilful, total apostatizing,
That the Apostle speaks not of that Common, willing or wilful sinning, to which who is not incident At one time or other, in one degree or other? But of a willing, wilful, total apostatizing,
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If you observe in the Epistles of the Apostles, and in the story of the New Testament, you will find that the very topping up of the wickedness of the Jewish Nation,
If you observe in the Epistles of the Apostles, and in the story of the New Testament, you will find that the very topping up of the wickedness of the Jewish nation,
and became, if possible, worse enemies than the others, and drew as many of the believing Gentiles as they could, into the same Apostasie and condemnation with themselves.
and became, if possible, Worse enemies than the Others, and drew as many of the believing Gentiles as they could, into the same Apostasy and condemnation with themselves.
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Secondly, Who can pass that of the Apostle without serious observing, 2 Tim. I. 15. This thou knowest that all they which are in Asia are turned away from me. A sad Apostasie!
Secondly, Who can pass that of the Apostle without serious observing, 2 Tim. I. 15. This thou Knowest that all they which Are in Asia Are turned away from me. A sad Apostasy!
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Ah poor Paul, all turned away from thee? Where now hast thou any friend? Nay rather, Ah poor souls, ah unhappy souls, that turned away from S. Paul, and the blessed Gospel, that he brought with him. Thirdly, And that for all.
Ah poor Paul, all turned away from thee? Where now hast thou any friend? Nay rather, Ah poor Souls, ah unhappy Souls, that turned away from S. Paul, and the blessed Gospel, that he brought with him. Thirdly, And that for all.
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and counted the blood of the Covenant, wherewith he was sanctified, an unholy thing. Many think that the Apostle speaks here of the sin against the Holy Ghost.
and counted the blood of the Covenant, wherewith he was sanctified, an unholy thing. Many think that the Apostle speaks Here of the since against the Holy Ghost.
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I am sure he speaks of that sin unto death of which the Apostle John hath mention, 1 Joh. V. 16. Not but that the sin against the Holy Ghost is a sin unto death;
I am sure he speaks of that since unto death of which the Apostle John hath mention, 1 John V. 16. Not but that the since against the Holy Ghost is a since unto death;
but the sin unto death may be distinguisht from the sin against the Holy Ghost in this respect, that the Scribes and Pharisees, whom our Saviour layeth under the guilt of sinning against the Holy Ghost, never received the knowledge of the Truth, and acknowledgment of the Gospel.
but the since unto death may be distinguished from the since against the Holy Ghost in this respect, that the Scribes and Pharisees, whom our Saviour Layeth under the guilt of sinning against the Holy Ghost, never received the knowledge of the Truth, and acknowledgment of the Gospel.
But the most general Apostatizing was from the true liberty of the Gospel to the slavery of Judaism again, to seek justification by the works of the Law.
But the most general Apostatizing was from the true liberty of the Gospel to the slavery of Judaism again, to seek justification by the works of the Law.
and particularly S. Paul, the pen-man of this Epistle, (For I make no doubt at all to ascribe it to him,) sets himself purposely to stay the Hebrews, to whom he writes, from staggering and falling in such Apostasie.
and particularly S. Paul, the penman of this Epistle, (For I make no doubt At all to ascribe it to him,) sets himself purposely to stay the Hebrews, to whom he writes, from staggering and falling in such Apostasy.
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And you may observe, how in the whole current of his discourse, he bends himself to shew, that those Mosaick ceremonies and services, by which they thought and looked to be justified and saved, were but shaddows, that did but signifie greater things to come:
And you may observe, how in the Whole current of his discourse, he bends himself to show, that those Mosaic ceremonies and services, by which they Thought and looked to be justified and saved, were but shadows, that did but signify greater things to come:
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The same subject, that he is upon at this portion of Scripture, he is handling, in Chap. VI. 4, 5, 6. Where we may have an exposition of some words or passages in our Text. Receiving the knowledge of the Truth, he calls there, Being inlightned, tasting of the heavenly gift, of the good Word of God, of the powers of the World to come.
The same Subject, that he is upon At this portion of Scripture, he is handling, in Chap. VI. 4, 5, 6. Where we may have an exposition of Some words or passages in our Text. Receiving the knowledge of the Truth, he calls there, Being enlightened, tasting of the heavenly gift, of the good Word of God, of the Powers of the World to come.
then what need of Christ at all? What value is he of to such wretches any more than the mire under their feet? As S. Paul, Act. XIV. was first accounted a God, then presently stoned:
then what need of christ At all? What valve is he of to such wretches any more than the mire under their feet? As S. Paul, Act. XIV. was First accounted a God, then presently stoned:
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In the words that I have chosen to insist upon, which speaks the second part of this wretches villany, He accounted the blood of the Covenant wherewith he was sanctified, an unholy thing:
In the words that I have chosen to insist upon, which speaks the second part of this wretches villainy, He accounted the blood of the Covenant wherewith he was sanctified, an unholy thing:
A great question is, who is the He that is here said to be sanctified? Doth it mean this wretch himself? He ever sanctified? Ever sanctified by the blood of the Covenant, that he now so undervalues? I am not ignorant what is disputed upon this case;
A great question is, who is the He that is Here said to be sanctified? Does it mean this wretch himself? He ever sanctified? Ever sanctified by the blood of the Covenant, that he now so undervalues? I am not ignorant what is disputed upon this case;
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but the sense of the place it self I suppose, may be otherwise determined without any great difficulty or dispute, viz. that the He here mentioned to be sanctified is the Son of God, mentioned in the clause next preceding.
but the sense of the place it self I suppose, may be otherwise determined without any great difficulty or dispute, viz. that the He Here mentioned to be sanctified is the Son of God, mentioned in the clause next preceding.
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First, Because the same Apostle hath much like such an expression in this very Epistle, Chap. XIII. 20. Where he saith, that God brought Christ again from the dead by the blood of the everlasting Covenant.
First, Because the same Apostle hath much like such an expression in this very Epistle, Chap. XIII. 20. Where he Says, that God brought christ again from the dead by the blood of the everlasting Covenant.
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Now if it be proper to say, Christ was raised by the blood of the Covenant, it is not improper to say, Christ was sanctified by the blood of the Covenant. For,
Now if it be proper to say, christ was raised by the blood of the Covenant, it is not improper to say, christ was sanctified by the blood of the Covenant. For,
Thirdly, The Apostle that he may aggravate the sin of this wretch, that he is speaking of, doth enhance the blood of the Covenant by the highest dignity and excellency that is possible to intitle it to.
Thirdly, The Apostle that he may aggravate the since of this wretch, that he is speaking of, does enhance the blood of the Covenant by the highest dignity and excellency that is possible to entitle it to.
And in our consideration of that we shall see the infinite preciousness and value of that blood, which yet the wretch in the Text doth so undervalue, that he accounts it but unholy and common;
And in our consideration of that we shall see the infinite preciousness and valve of that blood, which yet the wretch in the Text does so undervalue, that he accounts it but unholy and Common;
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I need not tell among Christians, that the blood of the Covenant means the blood of Christ, of which such glorious things are spoken in Scripture, viz. that we are washed, redeemed, justified, saved by his blood, the blood of the everlasting Covenant.
I need not tell among Christians, that the blood of the Covenant means the blood of christ, of which such glorious things Are spoken in Scripture, viz. that we Are washed, redeemed, justified, saved by his blood, the blood of the everlasting Covenant.
For those words, Sanguis ejus super nos, &c. His blood be upon us and our children, spoken in a right Christian pious sense, speaks a thing, that a more excellent, happy and desirable cannot be prayed for, viz. The blood of Christ to be upon us,
For those words, Sanguis His super nos, etc. His blood be upon us and our children, spoken in a right Christian pious sense, speaks a thing, that a more excellent, happy and desirable cannot be prayed for, viz. The blood of christ to be upon us,
Therefore as the Scripture saith, The life is in the blood, so are we to look for something besides the bare substance of his blood, that flowed from him,
Therefore as the Scripture Says, The life is in the blood, so Are we to look for something beside the bore substance of his blood, that flowed from him,
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Have you seriously weighed the meaning of those words of our Saviour himself, Luke XXII. 53. This is your hour, and power of darkness? The plain English of it is:
Have you seriously weighed the meaning of those words of our Saviour himself, Lycia XXII. 53. This is your hour, and power of darkness? The plain English of it is:
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in which the Serpent should bruise his heel, and he break the Serpents head: the hour of that incounter being now come, the Godhead of Christ suspends its acting, the providence of God suspends its restraining;
in which the Serpent should bruise his heel, and he break the Serpents head: the hour of that encounter being now come, the Godhead of christ suspends its acting, the providence of God suspends its restraining;
Else why are they not carried bodily to Hell by him? Why are they not hurried to their own place by him body and soul together? But here God let the chain quite loose:
Else why Are they not carried bodily to Hell by him? Why Are they not hurried to their own place by him body and soul together? But Here God let the chain quite lose:
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For though he performed Obedience to God all his life, yet the Obedience that he shewed to and in the shedding of his blood, was the very apex and top-stone of his obedience.
For though he performed obedience to God all his life, yet the obedience that he showed to and in the shedding of his blood, was the very apex and topstone of his Obedience.
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He was to conquer the Devil, who had conquered Man. And what was that by which he conquered him? By his divine power as he was God? That had been no great Mastery;
He was to conquer the devil, who had conquered Man. And what was that by which he conquered him? By his divine power as he was God? That had been no great Mastery;
Now all the power and army of Hell is let loose, all the machinations of the bottomless pit put in practise against the second Adam; but all to no purpose;
Now all the power and army of Hell is let lose, all the machinations of the bottomless pit put in practice against the second Adam; but all to no purpose;
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When he did but exert a little of his divine power at his apprehension, he made Judas and all his band of Ruffians to go backward, and fall to the ground, Joh. XVIII. 6. But he was to conquer Satan by righteousness, holiness and obedience to God.
When he did but exert a little of his divine power At his apprehension, he made Judas and all his band of Ruffians to go backward, and fallen to the ground, John XVIII. 6. But he was to conquer Satan by righteousness, holiness and Obedience to God.
The Devil let loose upon him, to do the utmost against him that he could without any restraint, to bring him from his obeying of God, and so to foil him; and all will not do.
The devil let lose upon him, to do the utmost against him that he could without any restraint, to bring him from his obeying of God, and so to foil him; and all will not do.
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All that Satan can do cannot bring from him one repining word for all his tortures, not one desponding thought for all his pangs, not one unbecoming passage for all his passion.
All that Satan can do cannot bring from him one repining word for all his tortures, not one desponding Thought for all his pangs, not one unbecoming passage for all his passion.
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God had created man his noblest creature, that he might glorifie and honour his Creator by his obedience, Satan brings him to disobey his Creator, and to obey him.
God had created man his Noblest creature, that he might Glorify and honour his Creator by his Obedience, Satan brings him to disobey his Creator, and to obey him.
shall Satan thus carry the day against man, and against God? I will pay obedience, that shall fully satisfie to the vindication of Gods honour, to confound Satan;
shall Satan thus carry the day against man, and against God? I will pay Obedience, that shall Fully satisfy to the vindication of God's honour, to confound Satan;
Of which to speak in the full dimensions of the height, depth, length, bredth of it, what tongue can suffice, what time can serve? Tis a Theme the glorified Saints deservedly sing of to all Eternity.
Of which to speak in the full dimensions of the height, depth, length, breadth of it, what tongue can suffice, what time can serve? This a Theme the glorified Saints deservedly sing of to all Eternity.
as this Apostle saith, Chap. IX. 14. And now his obedience, his holiness that he shewed in his death is infinite. And what need we say more? So that lay all the disobedience of all men in the World on an heap,
as this Apostle Says, Chap. IX. 14. And now his Obedience, his holiness that he showed in his death is infinite. And what need we say more? So that lay all the disobedience of all men in the World on an heap,
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For though they be infinite in number, as to mans numbring, yet lay them all together they are finite upon this account, because committed by creatures finite.
For though they be infinite in number, as to men numbering, yet lay them all together they Are finite upon this account, Because committed by creatures finite.
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Therefore to take account from whence comes that infinite Virtue of Christs blood and death, that the Scripture so much and so deservedly extols and magnifies:
Therefore to take account from whence comes that infinite Virtue of Christ blood and death, that the Scripture so much and so deservedly extols and Magnifies:
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Because, as the Evangelist •aith, Out of his side came water and blood, so out of his wounds came obedience and blood, holiness and blood, righteousness and blood;
Because, as the Evangelist •aith, Out of his side Come water and blood, so out of his wounds Come Obedience and blood, holiness and blood, righteousness and blood;
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And now judge, whether it may not very properly be said, That Christ was sanctified by his own blood? As Aaron was sanctified for his Priesthood by his Unction and Garments.
And now judge, whither it may not very properly be said, That christ was sanctified by his own blood? As Aaron was sanctified for his Priesthood by his Unction and Garments.
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For first as in reference to himself, it is said by this Apostle, that he was raised from the dead by the blood of the Covenant, Chap. XIII. 20. And it was not possible but he should be raised:
For First as in Referente to himself, it is said by this Apostle, that he was raised from the dead by the blood of the Covenant, Chap. XIII. 20. And it was not possible but he should be raised:
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for when he had performed such obedience and righteousness, as in it was infinite, in its validity subdued Satan, in its alsufficiency satisfied the justice of God, it was impossible that he should be held of death, which is the wages of sin and disobedience.
for when he had performed such Obedience and righteousness, as in it was infinite, in its validity subdued Satan, in its All-sufficiency satisfied the Justice of God, it was impossible that he should be held of death, which is the wages of since and disobedience.
And think here, Christian, what a stock of obedience and righteousness here is for thee, to answer and satisfie for thy disobedience and unrighteousness,
And think Here, Christian, what a stock of Obedience and righteousness Here is for thee, to answer and satisfy for thy disobedience and unrighteousness,
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And this may direct us toward the forming of the reliance of our Faith upon the blood of Christ, the great work that a Christian hath to do for his Justification and Salvation.
And this may Direct us towards the forming of the reliance of our Faith upon the blood of christ, the great work that a Christian hath to do for his Justification and Salvation.
We cannot but be affected with the expression of Having no right to eat of our Altar, as a very doleful accent, which speaks having no right at all to Christ.
We cannot but be affected with the expression of Having no right to eat of our Altar, as a very doleful accent, which speaks having no right At all to christ.
that they themselves that stood upon those Sacrifices and services in the Temple, as sufficient enough to attone for sin, by that very conceit outed themselves out of benefit by Christ our Altar, who is the only attonement;
that they themselves that stood upon those Sacrifices and services in the Temple, as sufficient enough to atone for since, by that very conceit outed themselves out of benefit by christ our Altar, who is the only atonement;
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so the feeding on him cannot benefit either them, or any other, but him only that feeds on him. IV. Therefore the Apostles reference is to the Priests very serving in the Tabernacle;
so the feeding on him cannot benefit either them, or any other, but him only that feeds on him. IV. Therefore the Apostles Referente is to the Priests very serving in the Tabernacle;
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Now if you take the Apostle speaking in reference to this matter, the Priests that served the Tabernacle could not eat of the Altar or Sacrifice that we have under any such notion.
Now if you take the Apostle speaking in Referente to this matter, the Priests that served the Tabernacle could not eat of the Altar or Sacrifice that we have under any such notion.
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But this, I believe, is not the reason why the Apostle saith, They had no right to eat of the Altar that we have. III. The Jews have a tenet, which is considerable, and not impertinent, NONLATINALPHABET The Priests eating of the Sacrifices was for expiation of them that offered them.
But this, I believe, is not the reason why the Apostle Says, They had no right to eat of the Altar that we have. III. The jews have a tenet, which is considerable, and not impertinent, The Priests eating of the Sacrifices was for expiation of them that offered them.
but he was sacrificed that he might be eaten, or spiritually fed upon. II. What the Priests did eat of the Sacrifices, they ate within the verge of the Temple,
but he was sacrificed that he might be eaten, or spiritually fed upon. II What the Priests did eat of the Sacrifices, they ate within the verge of the Temple,
Let us compare the case with those the Apostle speaks of here, that have no right to eat of our Altar, viz. those that serve the Tabernacle of the Levitical Priesthood.
Let us compare the case with those the Apostle speaks of Here, that have no right to eat of our Altar, viz. those that serve the Tabernacle of the Levitical Priesthood.
is such a beast, such an unclean beast fit for Christ to hand to his Altar, to make him a sacrifice to God? Do we believe that ever he will or can say to his Father, Father, I present this filthy man to thee, to be accepted of thee,
is such a beast, such an unclean beast fit for christ to hand to his Altar, to make him a sacrifice to God? Do we believe that ever he will or can say to his Father, Father, I present this filthy man to thee, to be accepted of thee,
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and to offer us to his Father? Will his pure and most holy hands meddle with any thing that is impure and filthy, to bring us to his Altar? A man is worldly and covetous, filthy and lascivious, cruel and envious;
and to offer us to his Father? Will his pure and most holy hands meddle with any thing that is impure and filthy, to bring us to his Altar? A man is worldly and covetous, filthy and lascivious, cruel and envious;
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and all our services to God, we may observe that the bare offering of Christ himself upon the Cross is not the all that a Christian hath to look after for his salvation,
and all our services to God, we may observe that the bore offering of christ himself upon the Cross is not the all that a Christian hath to look After for his salvation,
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For as to the former we may not unproperly apply those words of the Apostle, Gal. III. 23. For before faith came we were kept under the Law, shut up unto the faith which should afterwards be revealed.
For as to the former we may not unproperly apply those words of the Apostle, Gal. III. 23. For before faith Come we were kept under the Law, shut up unto the faith which should afterwards be revealed.
Now what is obeying of the truth, but doing what God in the word of truth directeth and commandeth? and this also purifieth the heart toward believing,
Now what is obeying of the truth, but doing what God in the word of truth directeth and commands? and this also Purifieth the heart towards believing,
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It is more than fancy, or thinking or hoping you shall be saved by Christ, it is more than taking on you to pray in the name of Christ, more than begging mercy for the sake of Christ.
It is more than fancy, or thinking or hoping you shall be saved by christ, it is more than taking on you to pray in the name of christ, more than begging mercy for the sake of christ.
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The sacrifices of God are a broken heart, a broken and a contrite spirit, O God, thou wilt not despise, Psal. LI. 17. Under the Law nothing that was broken or bruised was to be offered;
The Sacrifices of God Are a broken heart, a broken and a contrite Spirit, Oh God, thou wilt not despise, Psalm LI 17. Under the Law nothing that was broken or Bruised was to be offered;
and is not as much at least required for the offering of a souls own self on Christ the Altar? Must any thing polluted or unclean come near that Altar?
and is not as much At least required for the offering of a Souls own self on christ the Altar? Must any thing polluted or unclean come near that Altar?
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Those that Christ presents to his Father are such, as of whom he is not ashamed, Heb. II. 11. and XI. 16. But would not Christ be ashamed to present a Dog or a Swine, a filthy and ugly sacrifice to his Father, a wretch that is all dirt and filth,
Those that christ presents to his Father Are such, as of whom he is not ashamed, Hebrew II 11. and XI. 16. But would not christ be ashamed to present a Dog or a Swine, a filthy and ugly sacrifice to his Father, a wretch that is all dirt and filth,
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It is the custom in our University, that when any one presents another to the Vice-Chancellor and University for the taking of any degree, he undertakes to them, that he is fit for such a degree.
It is the custom in our university, that when any one presents Another to the Vice-Chancellor and university for the taking of any degree, he undertakes to them, that he is fit for such a degree.
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The Apostle tells us how to come to this our Altar, Heb. X. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience,
The Apostle tells us how to come to this our Altar, Hebrew X. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience,
Men think to obtain acceptance and favour from God through Christ at an easie rate, and with a little ado, when there is more in it than they conceive.
Men think to obtain acceptance and favour from God through christ At an easy rate, and with a little ado, when there is more in it than they conceive.
In Isa. LXVI. 3. where the Prophet speaking about abolishing the Jewish Sacrifice under the Gospel, he saith, He that killeth an Ox is as if he slew a man;
In Isaiah LXVI. 3. where the Prophet speaking about abolishing the Jewish Sacrifice under the Gospel, he Says, He that kills an Ox is as if he slew a man;
Was this a fit offering for the Altar? Could the Altar with all its holiness sanctifie such a gift as that? Antiochus the wretch when he offered Swines flesh upon the Altar, it was to defile the Altar,
Was this a fit offering for the Altar? Could the Altar with all its holiness sanctify such a gift as that? Antiochus the wretch when he offered Swine Flesh upon the Altar, it was to defile the Altar,
If there may be any distinction made betwixt coming to Christ, and believing in him (which indeed may very well signifie the same thing) let us observe it here,
If there may be any distinction made betwixt coming to christ, and believing in him (which indeed may very well signify the same thing) let us observe it Here,
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For what acceptance can any soul under Heaven find upon his own account? What can a man do toward his own justification before God? Job VII. 20. I have sinned, what shall I do unto thee? A very pertinent question.
For what acceptance can any soul under Heaven find upon his own account? What can a man do towards his own justification before God? Job VII. 20. I have sinned, what shall I do unto thee? A very pertinent question.
But if you expect to come to God by any other means whatsoever, you are out of the way and will be lost. 1 Pet. III. 18. Christ suffered once for sins, the just for the unjust, that he might bring us to God.
But if you expect to come to God by any other means whatsoever, you Are out of the Way and will be lost. 1 Pet. III. 18. christ suffered once for Sins, the just for the unjust, that he might bring us to God.
but he saith, they are thieves and robbers. His meaning is of false teachers, that can find a way to creep into the sheepfold, the Church, to seduce and destroy the sheep, some other way than at the right door.
but he Says, they Are thieves and robbers. His meaning is of false Teachers, that can find a Way to creep into the sheepfold, the Church, to seduce and destroy the sheep, Some other Way than At the right door.
IV. And here I cannot but take up the Jewish Doctors most true and pertinent explication of that point about the Altars sanctifying the gift, viz. The Altar sanctified that that was fit for it.
IV. And Here I cannot but take up the Jewish Doctors most true and pertinent explication of that point about the Altars sanctifying the gift, viz. The Altar sanctified that that was fit for it.
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Now what the Apostle speaks concerning the Rock in the Wilderness, The Rock was Christ; so we may say concerning the Altar under the Gospel, The Altar is Christ. In the Law the offering was to be put into the hands of a Priest,
Now what the Apostle speaks Concerning the Rock in the Wilderness, The Rock was christ; so we may say Concerning the Altar under the Gospel, The Altar is christ. In the Law the offering was to be put into the hands of a Priest,
Christ is to be offered to God no more, as Papists take on them to offer him every Mass; but man is to offer himself to God, the only sacrifice that God now requireth. Now,
christ is to be offered to God no more, as Papists take on them to offer him every Mass; but man is to offer himself to God, the only sacrifice that God now requires. Now,
and his good works and Religious walking. 1. Himself, Rom. XII. 1, 2. I beseech you Brethren, that you present your bodies a living sacrifice, holy, acceptable unto God.
and his good works and Religious walking. 1. Himself, Rom. XII. 1, 2. I beseech you Brothers, that you present your bodies a living sacrifice, holy, acceptable unto God.
For the clearing of the thing before us, and to reduce these words of the Apostle to a Doctrine of Faith, whither he intends them, let us premise these four things. I.
For the clearing of the thing before us, and to reduce these words of the Apostle to a Doctrine of Faith, whither he intends them, let us premise these four things. I.
And whereas there were two Altars at the Temple, one for Sacrifice, the other for Incense, they did both but represent Christ and his acting in his two great works, viz. His offering himself a sacrifice by his death,
And whereas there were two Altars At the Temple, one for Sacrifice, the other for Incense, they did both but represent christ and his acting in his two great works, viz. His offering himself a sacrifice by his death,
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Nor can any sacrifice be acceptable to God of any Christian, but what is offered to him upon the Altar of his appointment, the Lord Christ, where alone is attonement for sinners.
Nor can any sacrifice be acceptable to God of any Christian, but what is offered to him upon the Altar of his appointment, the Lord christ, where alone is atonement for Sinners.
The Affirmative comfortable to every true Christian; the later seems comfortless for every true Jew. The reason of the Negative assertion we may inquire more particularly into afterwards.
The Affirmative comfortable to every true Christian; the later seems comfortless for every true Jew. The reason of the Negative assertion we may inquire more particularly into afterwards.
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As on the Altar in the Temple they offered their Sacrifices and Thank-offerings, so by him, as on our Altar, Let us offer our sacrifice of praise to God.
As on the Altar in the Temple they offered their Sacrifices and Thank-offerings, so by him, as on our Altar, Let us offer our sacrifice of praise to God.
And in the next verse but one he shews yet more plainly that he means Christ by our Altar, ver. 13. Therefore by him let us offer the sacrifice of praise continually to God.
And in the next verse but one he shows yet more plainly that he means christ by our Altar, ver. 13. Therefore by him let us offer the sacrifice of praise continually to God.
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The first is, in the words immediately following, For those beasts whose blood was brought by the High Priest into the holy place for sin, their bodies were burnt without the Camp.
The First is, in the words immediately following, For those beasts whose blood was brought by the High Priest into the holy place for since, their bodies were burned without the Camp.
and ask many why they call it an Altar, they will be ready to produce this place of the Apostle, We have an Altar. As if the Apostle, who had been crying down the service and sacrifices of the Altar all along this Epistle,
and ask many why they call it an Altar, they will be ready to produce this place of the Apostle, We have an Altar. As if the Apostle, who had been crying down the service and Sacrifices of the Altar all along this Epistle,
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It is impossible to find acceptance with God for justification and salvation, unless by faith in Christ we be presented as living sacrifices upon him, the Altar.
It is impossible to find acceptance with God for justification and salvation, unless by faith in christ we be presented as living Sacrifices upon him, the Altar.
THERE is one that asks our Saviour, Good Master, what good thing shall I do that I may have eternal life? Mat. XIX. 16. And another that asks his great Apostle, What must I do to be saved? Act. XVI. 30. The questions mean one and the same thing,
THERE is one that asks our Saviour, Good Master, what good thing shall I do that I may have Eternal life? Mathew XIX. 16. And Another that asks his great Apostle, What must I do to be saved? Act. XVI. 30. The questions mean one and the same thing,
Look upon these men that served the Tabernacle; they are men that are careful and attendant upon their service, blameless in their lives, zealous in their Religion,
Look upon these men that served the Tabernacle; they Are men that Are careful and attendant upon their service, blameless in their lives, zealous in their Religion,
Not but that God tenders the soul of a Just person, as well as such a Penitents; but by how much the greater and more apparent danger he is delivered from, the more is God,
Not but that God tenders the soul of a Just person, as well as such a Penitents; but by how much the greater and more apparent danger he is Delivered from, the more is God,
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Upon the•e things that we have hitherto spoken, we may the better judge of our Saviours comparison here, of more and less rejoycing over a penitent sinner, and a just person. A person that hath followed righteousness from his youth, this man is not lost to God,
Upon the•e things that we have hitherto spoken, we may the better judge of our Saviors comparison Here, of more and less rejoicing over a penitent sinner, and a just person. A person that hath followed righteousness from his youth, this man is not lost to God,
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In that opposition, that God sets in the Prophet betwixt his ways, and mens ways, ( Are not my ways equal, are not your ways unequal ) he plainly directs to take his ways whosoever intends to come to him.
In that opposition, that God sets in the Prophet betwixt his ways, and men's ways, (are not my ways equal, Are not your ways unequal) he plainly directs to take his ways whosoever intends to come to him.
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Secondly, By the fall of man the brave workmanship and design of God is ruined. Man that he created to be his servant, is now become the Devils bondslave:
Secondly, By the fallen of man the brave workmanship and Design of God is ruined. Man that he created to be his servant, is now become the Devils bondslave:
and so the Apostle intimates, Rom. I. 20. But he created the World more especially to shew that which he meant to communicate, which was his Mercy: whereas his Eternal Power and Godhead he cannot so communicate. But,
and so the Apostle intimates, Rom. I. 20. But he created the World more especially to show that which he meant to communicate, which was his Mercy: whereas his Eternal Power and Godhead he cannot so communicate. But,
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Because his Mercy endureth for ever, &c. Shewing all along that that which moved God to create the World was Mercy: and because he would impart Mercy to the Creature, especially Man,
Because his Mercy Endureth for ever, etc. Showing all along that that which moved God to create the World was Mercy: and Because he would impart Mercy to the Creature, especially Man,
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Why? Because his Mercy endureth for ever. He stretcheth the Earth upon the Waters. Why? Because his Mercy endureth for ever. That made two great Lights.
Why? Because his Mercy Endureth for ever. He Stretcheth the Earth upon the Waters. Why? Because his Mercy Endureth for ever. That made two great Lights.
First, God created the World for Man, and Man in the World, more especially to shew and communicate his Goodness. Consult Psal. CXXXVI. and it will inform, that the bottom of Gods design in creating all things was to impart his Mercy. He made the Heavens.
First, God created the World for Man, and Man in the World, more especially to show and communicate his goodness. Consult Psalm CXXXVI. and it will inform, that the bottom of God's Design in creating all things was to impart his Mercy. He made the Heavens.
And how many inward Principles, as with reverence I may call them, there are to move God and Christ and Angels so to desire mans repentance, the way to his salvation, not a small time would serve to discourse.
And how many inward Principles, as with Reverence I may call them, there Are to move God and christ and Angels so to desire men Repentance, the Way to his salvation, not a small time would serve to discourse.
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For their happiness is Primitive and Original to them, and not Accidental. If all the World were in Hell, what were God less in Majesty and Glory? And what were the Angels less in blessedness and purity? And therefore it is the more ravishing a consideration, that God and Angels should rejoyce when any come to Heaven.
For their happiness is Primitive and Original to them, and not Accidental. If all the World were in Hell, what were God less in Majesty and Glory? And what were the Angels less in blessedness and purity? And Therefore it is the more ravishing a consideration, that God and Angels should rejoice when any come to Heaven.
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And bring tidings of that, and what is that to Heaven? That that we so dote on, that we are ready to venture Soul, Body, Eternity, all for, i. e. the pelf and prosperity of the World, offer it to God, Christ, Angels or glorified Spirits by bags, barns, by heaps, by mountains, what are all these to Heaven? As much despised, as Earth is below Heaven.
And bring tidings of that, and what is that to Heaven? That that we so dote on, that we Are ready to venture Soul, Body, Eternity, all for, i. e. the pelf and Prosperity of the World, offer it to God, christ, Angels or glorified Spirits by bags, Barns, by heaps, by Mountains, what Are all these to Heaven? As much despised, as Earth is below Heaven.
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And what can move God and Christ and Angels to rejoyce but this? Think seriously of this question, What could move them to rejoyce but only this? Look all the World through,
And what can move God and christ and Angels to rejoice but this? Think seriously of this question, What could move them to rejoice but only this? Look all the World through,
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There is nothing more desireable to God, Christ and Angels than a sinners repentance. Let that be the first thing, that we spend our present thoughts upon.
There is nothing more desirable to God, christ and Angels than a Sinners Repentance. Let that be the First thing, that we spend our present thoughts upon.
So that by God, Christ and Angels rejoycing at a sinners repentance, is expressed, how great contentment and satisfaction and well pleasing a sinners repentance is to them.
So that by God, christ and Angels rejoicing At a Sinners Repentance, is expressed, how great contentment and satisfaction and well pleasing a Sinners Repentance is to them.
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But these expressions are used concerning God, the things themselves, Joy and Grief, being so well known to us, that from these known things we might judge,
But these expressions Are used Concerning God, the things themselves, Joy and Grief, being so well known to us, that from these known things we might judge,
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As God is said to rejoyce at sinners repentance, so he is said to be grieved at their sinning and impenitency, Psal. LXXVIII. 40. and XCV. 10. and Ephes. IV. 10. &c. Now is their such a change in God,
As God is said to rejoice At Sinners Repentance, so he is said to be grieved At their sinning and impenitency, Psalm LXXVIII. 40. and XCV. 10. and Ephesians IV. 10. etc. Now is their such a change in God,
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The Papists will tell you of worshipping Angels: and the Apostle tells you there were some so deceived as to worship Angels, Col. II. 18. But will you hear what an Angel himself saith upon that point? Read Rev. XXII. 8, 9. I fell down to worship before the feet of the Angel, which shewed me these things.
The Papists will tell you of worshipping Angels: and the Apostle tells you there were Some so deceived as to worship Angels, Col. II 18. But will you hear what an Angel himself Says upon that point? Read Rev. XXII. 8, 9. I fell down to worship before the feet of the Angel, which showed me these things.
When we rank Angels so roundly with Christ and God, it is only in reference to the particular we are speaking of, their rejoycing for the Conversion of a sinner.
When we rank Angels so roundly with christ and God, it is only in Referente to the particular we Are speaking of, their rejoicing for the Conversion of a sinner.
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or to consider the admirable excellency and virtue of repentance, that comes off so happily and comfortably with the rejoycing of God, Christ and Angels?
or to Consider the admirable excellency and virtue of Repentance, that comes off so happily and comfortably with the rejoicing of God, christ and Angels?
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How the man rejoyced upon the finding and bringing again his wandring and lost sheep. And the application of the middle Parable speaks it out, vers. 10. That there is joy in the presence of the Angels of God over one sinner that repenteth.
How the man rejoiced upon the finding and bringing again his wandering and lost sheep. And the application of the middle Parable speaks it out, vers. 10. That there is joy in the presence of the Angels of God over one sinner that Repenteth.
How the Father rejoyced upon the return of his lost Prodigal son. The first Parable in the Chapter tells you, there is joy with Christ, the great shepherd, by that intimation,
How the Father rejoiced upon the return of his lost Prodigal son. The First Parable in the Chapter tells you, there is joy with christ, the great shepherd, by that intimation,
The Text only tells of joy in Heaven, and particularizes no more, but the rest of the Chapter speaks out with whom. The last Parable in the Chapter tells you there is joy with God the Father, by that intimation,
The Text only tells of joy in Heaven, and particularizes no more, but the rest of the Chapter speaks out with whom. The last Parable in the Chapter tells you there is joy with God the Father, by that intimation,
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For what need hath Heaven of such poor, wretched creatures, as we are? Who would not dwell upon such a subject as this? But it must be rather in Meditation than Elocution.
For what need hath Heaven of such poor, wretched creatures, as we Are? Who would not dwell upon such a Subject as this? But it must be rather in Meditation than Elocution.
and pleasures, and preferments, and I know not what, as those Lepers did in the Tents of the Syrians, when our repenting and turning to God would set Heaven it self on rejoycing for us?
and pleasures, and preferments, and I know not what, as those Lepers did in the Tents of the Syrians, when our repenting and turning to God would Set Heaven it self on rejoicing for us?
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And who is it, that runs astrife, that he may first bring such rejoycing news thither? As the four Lepers said at the Camp of the Syrians, We do not well, that we tarry here,
And who is it, that runs astrife, that he may First bring such rejoicing news thither? As the four Lepers said At the Camp of the Syrians, We do not well, that we tarry Here,
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if we have good news to tell, till we tell it? Ahimaaz and Cushi ran as if they ran for their lives, who shall first bring the good news of Victory over Absalom. And is it possible for any of us to bring good news to Heaven? Yes, the Text tells us we may.
if we have good news to tell, till we tell it? Ahimaaz and Cushi ran as if they ran for their lives, who shall First bring the good news of Victory over Absalom. And is it possible for any of us to bring good news to Heaven? Yes, the Text tells us we may.
And are there those in Heaven would be so affected, if we repent? Yes, the great King of Heaven tells us so, That there is joy in Heaven, &c. How full are we,
And Are there those in Heaven would be so affected, if we Repent? Yes, the great King of Heaven tells us so, That there is joy in Heaven, etc. How full Are we,
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However though as to the comparison, there may be some difficulty, and about the Person that is said to need no repentance: yet as to the Positive, and about a sinner that repents, there is no scruple at all.
However though as to the comparison, there may be Some difficulty, and about the Person that is said to need no Repentance: yet as to the Positive, and about a sinner that repents, there is no scruple At all.
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more joy for the return of that mad, rambling, debauched, vitious fellow, than for his elder brother, who had ever kept at home with his father, and never transgressed his commands.
more joy for the return of that mad, rambling, debauched, vicious fellow, than for his elder brother, who had ever kept At home with his father, and never transgressed his commands.
than for a good Obadiah, that had feared God from his youth? More joy in Heaven for a Mary Magdalene repenting, who had been an arrant strumpet a long time,
than for a good Obadiah, that had feared God from his youth? More joy in Heaven for a Marry Magdalene repenting, who had been an arrant strumpet a long time,
Doth our Saviour speak of such as these on the one hand, as well as he speaks of sinners, that come at last to repent on the other? Is there more joy in Heaven for a penitent Thief upon the Cross, that had been a vilain to that very time,
Does our Saviour speak of such as these on the one hand, as well as he speaks of Sinners, that come At last to Repent on the other? Is there more joy in Heaven for a penitent Thief upon the Cross, that had been a villain to that very time,
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but I say unto you, There is more joy in Heaven over such an one repenting, than over an hundred such as you conceive your selves to be, not needing any repentance at all.
but I say unto you, There is more joy in Heaven over such an one repenting, than over an hundred such as you conceive your selves to be, not needing any Repentance At all.
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II. How far they undervalued these Penitents and Repentance below the other, they speak in their interpretation of those words, Esa. LXIV. 4. From the beginning of the World Men have not heard,
II How Far they undervalved these Penitents and Repentance below the other, they speak in their Interpretation of those words, Isaiah LXIV. 4. From the beginning of the World Men have not herd,
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At the Feast of Tabernacles, while the Temple stood, the Elders and Grandees of the Nation used to dance in the Temple every night, and to sing these Songs.
At the Feast of Tabernacles, while the Temple stood, the Elders and Grandees of the nation used to dance in the Temple every night, and to sing these Songs.
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How far were these beyond those Men, that had needed repentance? How they speak plainly and copiously to this Tenor in their writings, it were easie to produce.
How Far were these beyond those Men, that had needed Repentance? How they speak plainly and copiously to this Tenor in their writings, it were easy to produce.
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like that young Man, Matth. XIX. that had kept all the Commandments from his youth: these Men they account NONLATINALPHABET good or holy Men, and NONLATINALPHABET perfectly just Men. And oh!
like that young Man, Matthew XIX. that had kept all the commandments from his youth: these Men they account good or holy Men, and perfectly just Men. And o!
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For the apprehending of the meaning of our Saviour in this Comparison, we may observe, that he speaks either by way of opposition to something in the opinion of those, to whom he speaks;
For the apprehending of the meaning of our Saviour in this Comparison, we may observe, that he speaks either by Way of opposition to something in the opinion of those, to whom he speaks;
The wisest of Men tells us, That there is not a just Man upon Earth that doth good and sinneth not, Eccles. VII. 2. And then is there a just Man upon Earth, that needeth no repentance for his sinning? And the Apostle James assures us in Chap. III. 2. That in many things we offend all:
The Wisest of Men tells us, That there is not a just Man upon Earth that does good and Sinneth not, Eccles. VII. 2. And then is there a just Man upon Earth, that needs no Repentance for his sinning? And the Apostle James assures us in Chap. III. 2. That in many things we offend all:
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It is something to hear of joy in Heaven for a sinners repentance. But more strange to hear of any men on Earth, that need no repentance. There is nothing but joy in Heaven,
It is something to hear of joy in Heaven for a Sinners Repentance. But more strange to hear of any men on Earth, that need no Repentance. There is nothing but joy in Heaven,
The Comparative, That there is more joy in Heaven over one sinner that repenteth, than over ninety nine just persons, &c. The former something strange, but very comfortable.
The Comparative, That there is more joy in Heaven over one sinner that Repenteth, than over ninety nine just Persons, etc. The former something strange, but very comfortable.
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An evil business, but proves occasion of good, and light ariseth out of that darkness. For thereupon our Saviour proposeth the three Parables of this Chapter.
an evil business, but Proves occasion of good, and Light arises out of that darkness. For thereupon our Saviour Proposeth the three Parables of this Chapter.
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And not a much unlike expression you have at vers. 1. of Chap. XII. NONLATINALPHABET, that Tens of thousands of the multitude, or common people, were gathered to him: twenty thousand at least according to the strict propriety of the Greek expression.
And not a much unlike expression you have At vers. 1. of Chap. XII., that Tens of thousands of the multitude, or Common people, were gathered to him: twenty thousand At least according to the strict propriety of the Greek expression.
THE occasion of these words is at vers. 1, 2. where the Evangelist tells us, that all the Publicans and Sinners came unto our Saviour to hear him. Which is something strange to hear.
THE occasion of these words is At vers. 1, 2. where the Evangelist tells us, that all the Publicans and Sinners Come unto our Saviour to hear him. Which is something strange to hear.
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A SERMON PREACHED upon LUKE XV. 7. I say unto you, that likewise joy shall be in Heaven over one sinner that repenteth more than over ninety and nine just persons, that need no repentance.
A SERMON PREACHED upon LYCIA XV. 7. I say unto you, that likewise joy shall be in Heaven over one sinner that Repenteth more than over ninety and nine just Persons, that need no Repentance.
If the Apostle put it to a Peradventure whether God will give them repentance, I dare say it is past all peradventure they cannot give it themselves.
If the Apostle put it to a Peradventure whither God will give them Repentance, I Dare say it is passed all Peradventure they cannot give it themselves.
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and if they do, can they any more give themselves repentance then, than they can now? Or can they presume, God will give them repentance then any more than now? I remember that passage of the Apostle 2 Tim. II. 15. If peradventure God will give them repentance.
and if they do, can they any more give themselves Repentance then, than they can now? Or can they presume, God will give them Repentance then any more than now? I Remember that passage of the Apostle 2 Tim. II 15. If Peradventure God will give them Repentance.
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And can he give himself Repentance, when God will not give it? They in the Apostle James, that say, To day or to morrow we will go into such or such a City, &c. are justly confuted, by the uncertainty of their life;
And can he give himself Repentance, when God will not give it? They in the Apostle James, that say, To day or to morrow we will go into such or such a city, etc. Are justly confuted, by the uncertainty of their life;
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It is he that pours out the spirit of grace and supplication, Zech. XII. 10. Him God hath exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins, Act. V. 31. Therefore that man takes the interest of God and Christ out of their hands, that presumes he shall give himself Repentance, and that when he pleaseth.
It is he that pours out the Spirit of grace and supplication, Zechariah XII. 10. Him God hath exalted to be a Prince and a Saviour for to give Repentance to Israel and forgiveness of Sins, Act. V. 31. Therefore that man Takes the Interest of God and christ out of their hands, that Presumest he shall give himself Repentance, and that when he Pleases.
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For the stating of the sure grounds, whereupon a man may comfortably hope and expect pardon and salvation at the hands of God, it were a mad doing, to lay for the two corner stones in such a building, Presumption upon Mercy, and delaying of Repentance. This is worse than building upon the sand, for this is building upon Impiety.
For the stating of the sure grounds, whereupon a man may comfortably hope and expect pardon and salvation At the hands of God, it were a mad doing, to lay for the two corner stones in such a building, Presumption upon Mercy, and delaying of Repentance. This is Worse than building upon the sand, for this is building upon Impiety.
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Here is the memoral of a singular mercy of God in saving this sinner: and a failing of this man, that he never sought salvation till this very instant.
Here is the memoral of a singular mercy of God in Saving this sinner: and a failing of this man, that he never sought salvation till this very instant.
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Thirdly, The Providence of God was never the rule for men to go by, but his word. It were not good sense to say, that Gods extraordinary actings should be mens ordinary rule.
Thirdly, The Providence of God was never the Rule for men to go by, but his word. It were not good sense to say, that God's extraordinary actings should be men's ordinary Rule.
The Scripture tells you of two sins impardonable, the sin against the Holy Ghost, Mark III. and the sin unto death, or final Apostacy, 1 Joh. V. Now the reason of the unpardonableness of these sins, lay in the men themselves, that were guilty of them, viz. because they were past repentance;
The Scripture tells you of two Sins impardonable, the since against the Holy Ghost, Mark III. and the since unto death, or final Apostasy, 1 John V. Now the reason of the unpardonableness of these Sins, lay in the men themselves, that were guilty of them, viz. Because they were passed Repentance;
And the inference he makes upon the pardon of his sin is this, Psal. XXXII. 5, 6. I acknowledged my sin, and thou forgavest the iniquity of my sin.
And the Inference he makes upon the pardon of his since is this, Psalm XXXII. 5, 6. I acknowledged my since, and thou forgavest the iniquity of my since.
First, Monuments of mercy were never set up in Scripture to be encouragements of presumption, and examples of pardon never recorded to state the rate and price of pardon.
First, Monuments of mercy were never Set up in Scripture to be encouragements of presumption, and Examples of pardon never recorded to state the rate and price of pardon.
Whereas the proper conclusion should be to no other tenor, viz. Why should I sin against such a God, that is so good and merciful? Let us consider of two or three things.
Whereas the proper conclusion should be to no other tenor, viz. Why should I sin against such a God, that is so good and merciful? Let us Consider of two or three things.
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When I think of mens wresting such passages of mercy, as these, to their own destruction, I remember that cross conclusion, that the Chief Priests and Scribes make upon very good premises, Act. IV. 19. That indeed a notable miracle is done by these men, is manifest to all them that dwell at Jerusalem, and we cannot deny it.
When I think of men's wresting such passages of mercy, as these, to their own destruction, I Remember that cross conclusion, that the Chief Priests and Scribes make upon very good premises, Act. IV. 19. That indeed a notable miracle is done by these men, is manifest to all them that dwell At Jerusalem, and we cannot deny it.
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I believe the blessed Apostle (that was rapt into the third Heaven, or into Paradise; and he makes them one and the same thing) would determine the question after another manner,
I believe the blessed Apostle (that was rapt into the third Heaven, or into Paradise; and he makes them one and the same thing) would determine the question After Another manner,
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that he should restore the Kingdom to Israel, as the Apostles phancy, Act. I. 6. And that Israel should enjoy that Kingdom in all worldly prosperity, and earthly flourishing.
that he should restore the Kingdom to Israel, as the Apostles fancy, Act. I. 6. And that Israel should enjoy that Kingdom in all worldly Prosperity, and earthly flourishing.
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viz. That his Redemption is the Redemption of Souls; that it is, as the Apostle most truly calls it, Eternal redemption: and thereupon he bequeaths his departing soul to his goodness for its eternal welfare. III. The Scriptures had taught that Messias should have a Kingdom, and their Schools had taught, That this Kingdom must be an earthly, pompous, flourishing Kingdom;
viz. That his Redemption is the Redemption of Souls; that it is, as the Apostle most truly calls it, Eternal redemption: and thereupon he Bequeathes his departing soul to his Goodness for its Eternal welfare. III. The Scriptures had taught that Messias should have a Kingdom, and their Schools had taught, That this Kingdom must be an earthly, pompous, flourishing Kingdom;
And therefore being satisfied now, that Christ is He, he addresseth himself to him in that Petition, That he would remember him, and that through him he might find and obtain Salvation.
And Therefore being satisfied now, that christ is He, he Addresseth himself to him in that Petition, That he would Remember him, and that through him he might find and obtain Salvation.
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Now it is very likely this Man had been at his Confession; and by his Confession had been encouraged to expect expiation of his sin by that, and by his death.
Now it is very likely this Man had been At his Confessi; and by his Confessi had been encouraged to expect expiation of his since by that, and by his death.
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To that Doctrine about Death expiating for sin, which was their Doctrine in that case and all others, do those words of our Saviour relate when he saith, The blasphemy against the Holy Ghost shall never be forgiven neither in this life,
To that Doctrine about Death expiating for since, which was their Doctrine in that case and all Others, do those words of our Saviour relate when he Says, The blasphemy against the Holy Ghost shall never be forgiven neither in this life,
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And the Apostle Peter gives the proper reason of it, Because they wrest the scripture to their own destruction, 2 Pet. III. 16. Here are things recorded indeed, that may justly be admired for their excellency by Men and Angels, the wondrous power of grace in converting such a sinner, the wondrous readiness of Christ in pardoning such a sinner,
And the Apostle Peter gives the proper reason of it, Because they wrest the scripture to their own destruction, 2 Pet. III. 16. Here Are things recorded indeed, that may justly be admired for their excellency by Men and Angels, the wondrous power of grace in converting such a sinner, the wondrous readiness of christ in pardoning such a sinner,
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So what are the thoughts of our hearts upon this passage, which was not the least remarkable among them? A great matter that the light of the Suu should be so darkned;
So what Are the thoughts of our hearts upon this passage, which was not the least remarkable among them? A great matter that the Light of the Suu should be so darkened;
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And now having seen this great monument of Faith and Repentance and Pardon, What say we to it? As the Evangelists tell us, that they that had seen the passages at Christs death, returned from the Cross, striking upon their breasts; and no doubt very full of cogitations.
And now having seen this great monument of Faith and Repentance and Pardon, What say we to it? As the Evangelists tell us, that they that had seen the passages At Christ death, returned from the Cross, striking upon their breasts; and no doubt very full of cogitations.
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That as all posterity was to read that great Doctrine of Believing in the Lord Jesus Christ for Salvation, so they might have this illustrious and lively Commentary of the truth and proof of it in this mans believing, and in his Salvation.
That as all posterity was to read that great Doctrine of Believing in the Lord jesus christ for Salvation, so they might have this illustrious and lively Commentary of the truth and proof of it in this men believing, and in his Salvation.
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And accordingly it hath pleased the Spirit of God to give a demonstration of this mans believing in the Lord Jesus Christ, more copiously and apparently than of his repantence; though he hath given very fair demonstration of that also.
And accordingly it hath pleased the Spirit of God to give a demonstration of this men believing in the Lord jesus christ, more copiously and apparently than of his repantence; though he hath given very fair demonstration of that also.
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Fearest thou not God, seeing thou art in the same condemnation? And that he pleadeth for the innocency of Christ, which is a third: This man hath done nothing amiss.
Fearest thou not God, seeing thou art in the same condemnation? And that he pleads for the innocency of christ, which is a third: This man hath done nothing amiss.
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They looked for a Kingdom that Christ should have indeed, but they little looked that Christ should suffer, and so enter into his kingdom; as it is intimated in the same Chapter, vers. 26. But this man looks for it through and after his sufferings.
They looked for a Kingdom that christ should have indeed, but they little looked that christ should suffer, and so enter into his Kingdom; as it is intimated in the same Chapter, vers. 26. But this man looks for it through and After his sufferings.
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They acknowledged Jesus indeed to be Christ, while he lived, but when he is dead, they are at it, We trusted that it had been he that should have redeemed Israel, Luk. XXIV. 21. But now they could not tell what to make of it.
They acknowledged jesus indeed to be christ, while he lived, but when he is dead, they Are At it, We trusted that it had been he that should have redeemed Israel, Luk. XXIV. 21. But now they could not tell what to make of it.
that can discover a Christ, a Saviour under such a poor, scorned, despised, crucified Jesus, and call him Lord. A great Faith, that when he sees Jesus struggling for his own life,
that can discover a christ, a Saviour under such a poor, scorned, despised, Crucified jesus, and call him Lord. A great Faith, that when he sees jesus struggling for his own life,
For how might he argue, This Jesus after all the great miracles that he hath done, agreeable to the working of Messiah, hath asserted and maintained, that he is Messiah to the very death:
For how might he argue, This jesus After all the great Miracles that he hath done, agreeable to the working of Messiah, hath asserted and maintained, that he is Messiah to the very death:
II. It may very probably be conceived, that he remembred those passages of the Prophet Esay, describing his Passion and suffering, Chap. LIII. and particularly that, vers. 12. He was numbred with the transgressors.
II It may very probably be conceived, that he remembered those passages of the Prophet Isaiah, describing his Passion and suffering, Chap. LIII. and particularly that, vers. 12. He was numbered with the transgressors.
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And now this man seeing so strange an occurence, as had been not seen, or heard of at any mans Execution before, begins to be convinced, that he was the Christ indeed,
And now this man seeing so strange an occurrence, as had been not seen, or herd of At any men Execution before, begins to be convinced, that he was the christ indeed,
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His fellow Thief it seems was not moved with it at all, but I cannot but believe, that This was so deeply affected with it, that it proved a means of his Conversion.
His fellow Thief it seems was not moved with it At all, but I cannot but believe, that This was so deeply affected with it, that it proved a means of his Conversion.
I cannot but suppose, that the darkness, that then began to be over all the Land, wrought something with this man to bring him to some consideration with himself, of the present case, which he had not before.
I cannot but suppose, that the darkness, that then began to be over all the Land, wrought something with this man to bring him to Some consideration with himself, of the present case, which he had not before.
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for he joyns both the Thieves as companions together in reviling of Christ, Chap. XXVII. 44. The Thieves also that were Crucified with him cast the same in his teeth.
for he joins both the Thieves as Sodales together in reviling of christ, Chap. XXVII. 44. The Thieves also that were crucified with him cast the same in his teeth.
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the great power and work of divine grace appearing in the Thiefs conversion, and the great freeness and abundance of divine grace appearing in Christs pardon. The mans request, as happy a prayer as ever man made:
the great power and work of divine grace appearing in the Thieves conversion, and the great freeness and abundance of divine grace appearing in Christ pardon. The men request, as happy a prayer as ever man made:
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where mention is made of the holy Souls under the Altar. For the Altar they accounted the seat of the Divine Presence. The Thief very well understood the meaning,
where mention is made of the holy Souls under the Altar. For the Altar they accounted the seat of the Divine Presence. The Thief very well understood the meaning,
Which elsewhere they express after this manner, That Abraham and Moses, and all righteous ones, when they dye, are laid up under the very throne of God.
Which elsewhere they express After this manner, That Abraham and Moses, and all righteous ones, when they die, Are laid up under the very throne of God.
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that is, say they, the Garden of Eden, and Gehennah, i. e. Paradise and Hell. Now as Hell in their construction was the place of the wicked and damned in torment:
that is, say they, the Garden of Eden, and Gehenna, i. e. Paradise and Hell. Now as Hell in their construction was the place of the wicked and damned in torment:
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In their Writings they commonly speak of The Garden of Eden, which speaks but the same thing with Paradise: and that what they meant by it was the place and state of the Blessed, may appear by these two things. I.
In their Writings they commonly speak of The Garden of Eden, which speaks but the same thing with Paradise: and that what they meant by it was the place and state of the Blessed, may appear by these two things. I.
One in the Thief's Petition, What he means by Christs Kingdom. And the other in Christs Answer, What he means by Paradise. The former we will refer to speak to afterwards:
One in the Thief's Petition, What he means by Christ Kingdom. And the other in Christ Answer, What he means by Paradise. The former we will refer to speak to afterwards:
as Joseph was between two Servants of Pharaoh, that had offended against the Law of the life of their Master. One of these Delinquents was delivered, and the other Executed:
as Joseph was between two Servants of Pharaoh, that had offended against the Law of the life of their Master. One of these Delinquents was Delivered, and the other Executed:
OUR Saviour upon his Cross was like Joseph in his Prison, in regard of this circumstance, that he was between two Thieves that had offendded against the Law of the Land,
OUR Saviour upon his Cross was like Joseph in his Prison, in regard of this circumstance, that he was between two Thieves that had offended against the Law of the Land,
a monstrous generation, bred very oft of clean contraries, bred ever of what is contrary to Right and Good. Sometimes Heresie is bred of ignorance; sometimes of too much knowledge; sometimes of too much carlesness about the word of God;
a monstrous generation, bred very oft of clean contraries, bred ever of what is contrary to Right and Good. Sometime Heresy is bred of ignorance; sometime of too much knowledge; sometime of too much carelessness about the word of God;
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TWO Parties mentioned in the Text, that are oft mentioned, and oft mentioned together in several other places in the New Testament, viz. The Pharisees and Sadducees:
TWO Parties mentioned in the Text, that Are oft mentioned, and oft mentioned together in several other places in the New Testament, viz. The Pharisees and Sadducees:
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Now what are we to do in this case? Not believe them because we do not see them? This is Thomas his faith or infidelity rather not to believe that Christ is risen,
Now what Are we to do in this case? Not believe them Because we do not see them? This is Thomas his faith or infidelity rather not to believe that christ is risen,
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The greatest things of our concernment are out of sight, viz. God, our Souls, Guilt, Grace, Hell, Heaven and Eternity, to omit to speak of Angels and Devils. We are not to look to the things that are seen,
The greatest things of our concernment Are out of sighed, viz. God, our Souls, Gilded, Grace, Hell, Heaven and Eternity, to omit to speak of Angels and Devils. We Are not to look to the things that Are seen,
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And so by the addition of the word Spirit he intimates, that the Sadducee denyed all Angelical and Spiritual Substance. And so Expositors observe upon this:
And so by the addition of the word Spirit he intimates, that the Sadducee denied all Angelical and Spiritual Substance. And so Expositors observe upon this:
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And therefore it seems more proper to have said, The Pharisees confess all when he speaks of three, than to say they confess both, when he speaks of three. But he makes these two later but as one; and so distinguishes the things into two parts:
And Therefore it seems more proper to have said, The Pharisees confess all when he speaks of three, than to say they confess both, when he speaks of three. But he makes these two later but as one; and so Distinguishes the things into two parts:
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It is observable what is said in the last clause of the Text, The Pharisees confess both, Why? He had spoken of three things that the Sadducees denyed ▪ The Resurrection, Angel, Spirit.
It is observable what is said in the last clause of the Text, The Pharisees confess both, Why? He had spoken of three things that the Sadducees denied ▪ The Resurrection, Angel, Spirit.
For a matter of four hundred years, no Vision, no Prophesie, no appearing of Angels, no Oracle by Urim and Thummim, no extraordinary gifts of the Holy Ghost.
For a matter of four hundred Years, no Vision, no Prophesy, no appearing of Angels, no Oracle by Urim and Thummim, no extraordinary Gifts of the Holy Ghost.
It was most true, that after the death of those last Prophets, the Spirit of Prophesie and Revelation departed from Israel, till the coming in of the Gospel.
It was most true, that After the death of those last prophets, the Spirit of Prophesy and Revelation departed from Israel, till the coming in of the Gospel.
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And was there ever a time when the Holy Ghost was not in being? Our English hath well resolved it in adding one word, The Holy Ghost was not yet given.
And was there ever a time when the Holy Ghost was not in being? Our English hath well resolved it in adding one word, The Holy Ghost was not yet given.
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Now though the Pharisees with the Law condemned this wickedness, and witchcraft of consulting the dead: yet if any such Apparition offered it self voluntary without such calling forth by Sorcery, they accounted it to be harkened to.
Now though the Pharisees with the Law condemned this wickedness, and witchcraft of consulting the dead: yet if any such Apparition offered it self voluntary without such calling forth by Sorcery, they accounted it to be hearkened to.
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as the Witch of Endor would do of Samuel. And there is a hint of such a thing, Esai. VIII. 19. should not a people seek unto their God? should they seek for the living to the dead?
as the Witch of Endor would do of Samuel. And there is a hint of such a thing, Isaiah. VIII. 19. should not a people seek unto their God? should they seek for the living to the dead?
And the very forbidding of Necromancy in Scripture doth argue that there may be such Apparitions, Deut. XVIII. 10, 11. There shall not be found among you an Inchanter,
And the very forbidding of Necromancy in Scripture does argue that there may be such Apparitions, Deuteronomy XVIII. 10, 11. There shall not be found among you an Enchanter,
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As one among many, that famous story of the Ghost of Julius Cesar after his being murthered in the Senate, appearing to Brutus; who had had a chief hand in the murther,
As one among many, that famous story of the Ghost of Julius Cesar After his being murdered in the Senate, appearing to Brutus; who had had a chief hand in the murder,
And Tully a Heathen from that very thing doth plead the Immortality of the Soul. For, saith he, since men that are dead, appear to the living, it is a sign that they also live, though they be dead:
And Tully a Heathen from that very thing does plead the Immortality of the Soul. For, Says he, since men that Are dead, appear to the living, it is a Signen that they also live, though they be dead:
So the appearing of a representation of Samuel raised by the Witch of Endor, they would account a Spirit. And that remarkable passage, Luke XXIV. 36, 37. As they thus spake, Jesus himself stood in the midst of them,
So the appearing of a representation of Samuel raised by the Witch of Endor, they would account a Spirit. And that remarkable passage, Lycia XXIV. 36, 37. As they thus spoke, jesus himself stood in the midst of them,
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And among other sayings that hold out this distinction, they have this, All things are subservient to the will and command of the Holy Blessed God, Angels and Spirits, and Devils.
And among other sayings that hold out this distinction, they have this, All things Are subservient to the will and command of the Holy Blessed God, Angels and Spirits, and Devils.
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Where the question is, What is meant by a Spirit thus distinguisht from Angels, when the Angels themselves are called Spirits? A further distinction of the Jews may help to clear this.
Where the question is, What is meant by a Spirit thus distinguished from Angels, when the Angels themselves Are called Spirits? A further distinction of the jews may help to clear this.
The First that offers it self to our consideration in this case, is, The distinction that is here made twixt Angels and Spirits; Neither Angel nor Spirit.
The First that offers it self to our consideration in this case, is, The distinction that is Here made betwixt Angels and Spirits; Neither Angel nor Spirit.
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There is not indeed mention of Spirits in Moses in such plain terms, but only of the Spirit of God, and the Spirit of Men. But though there were no more,
There is not indeed mention of Spirits in Moses in such plain terms, but only of the Spirit of God, and the Spirit of Men. But though there were no more,
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and not in being, or were they confined to Heaven, and no more to converse with men? It is not easie to unriddle an Hereticks fancy, a Sadducees mistery.
and not in being, or were they confined to Heaven, and no more to converse with men? It is not easy to unriddle an Heretics fancy, a Sadducees mystery.
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An Army of Angels then, and not one now? Thousands of Angels at Sinai, Deut. XXXIII. 2. and not one extant now? What could a Sadducee think was become of those Angels of which there is so frequent mention in Moses? Were they dead,
an Army of Angels then, and not one now? Thousands of Angels At Sinai, Deuteronomy XXXIII. 2. and not one extant now? What could a Sadducee think was become of those Angels of which there is so frequent mention in Moses? Were they dead,
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For that he denyed because he could not find mention of it in plain terms in all Moses. But he finds mention of Angels and Spirits in terms plain enough there.
For that he denied Because he could not find mention of it in plain terms in all Moses. But he finds mention of Angels and Spirits in terms plain enough there.
He would not own, that there will be any Resurrection. It follows, Neither Angel nor Spirit. Now why he should deny this, is a great deal harder to find out,
He would not own, that there will be any Resurrection. It follows, Neither Angel nor Spirit. Now why he should deny this, is a great deal harder to find out,
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Oh! how many sins might we have avoided in the course of our lives, if we had had the serious remembrance and apprehension of the Resurrection? And how many might we yet avoid? In the midst of all our security and mirth and musick to have this as Belshhazzars hand writing upon the Wall in our eye, But will this hold in the day of Resurrection? Will this follow me in another world? In the midst of our Pride and Bravery to think, shall I be so drest at the Resurrection at the last day? And will this Gallantry stand me in any stead in that day? I cannot but fancy how a Sadducee, that denies the Resurrection,
Oh! how many Sins might we have avoided in the course of our lives, if we had had the serious remembrance and apprehension of the Resurrection? And how many might we yet avoid? In the midst of all our security and mirth and music to have this as Belshhazzars hand writing upon the Wall in our eye, But will this hold in the day of Resurrection? Will this follow me in Another world? In the midst of our Pride and Bravery to think, shall I be so dressed At the Resurrection At the last day? And will this Gallantry stand me in any stead in that day? I cannot but fancy how a Sadducee, that Denies the Resurrection,
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If death be so sharp to them, to part them from their present delights, what will the Resurrection be, that will state them in a state undelightsome for ever?
If death be so sharp to them, to part them from their present delights, what will the Resurrection be, that will state them in a state undelightsome for ever?
and out of the thing it self we are speaking of, that the Resurrection is our later end beyond our later end? Death is our later end, but the Resurrection is a later end beyond it.
and out of the thing it self we Are speaking of, that the Resurrection is our later end beyond our later end? Death is our later end, but the Resurrection is a later end beyond it.
The Prayer of Moses for the people is very reasonable, pathetical and affectionate, Deut. XXXII. 29. O that they were wise, that they understood this, that they would consider their later end.
The Prayer of Moses for the people is very reasonable, pathetical and affectionate, Deuteronomy XXXII. 29. Oh that they were wise, that they understood this, that they would Consider their later end.
and Awe, unless we also should be Sadducees. Let me use the strain of Paul to Agrippa, Men and Brethren, do you believe a Resurrection? I know you believe it.
and Awe, unless we also should be Sadducees. Let me use the strain of Paul to Agrippa, Men and Brothers, do you believe a Resurrection? I know you believe it.
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but the Sadducee thought it more delightsome to live more at large, and not to deprive himself of those contents and pleasures that he might have here.
but the Sadducee Thought it more delightsome to live more At large, and not to deprive himself of those contents and pleasures that he might have Here.
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And so Historians report of the Egyptians, that when they were feasting, and in the height of their frolic and joviality, a man brought in a dead mans skull,
And so Historians report of the egyptians, that when they were feasting, and in the height of their frolic and joviality, a man brought in a dead men skull,
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never to be judged, or called to account for what he had done. This is a brave opinion to maintain lust and loosness, and all manner of villany. They in Esai. XXII. cry, Let us eat and drink for to morrow we die.
never to be judged, or called to account for what he had done. This is a brave opinion to maintain lust and looseness, and all manner of villainy. They in Isaiah. XXII. cry, Let us eat and drink for to morrow we die.
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as were the Books of Moses. And because they could not find the Resurrection, and the World to come spoke of in plain terms in all Moses, therefore they would not take those Articles into their Creed.
as were the Books of Moses. And Because they could not find the Resurrection, and the World to come spoke of in plain terms in all Moses, Therefore they would not take those Articles into their Creed.
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but what they could see plainly grounded in the Books of Moses. For the other Books of the Old Testament they admitted not of, to be of such authority,
but what they could see plainly grounded in the Books of Moses. For the other Books of the Old Testament they admitted not of, to be of such Authority,
And therefore to affront that Heresie, they of the great Council ordained, that in the end of some prayers, instead of saying Amen, they should say for ever and ever. As instead of Blessed be the Lord Amen, they should say.
And Therefore to affront that Heresy, they of the great Council ordained, that in the end of Some Prayers, instead of saying Amen, they should say for ever and ever. As instead of Blessed be the Lord Amen, they should say.
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Some think there were Sadducees in the time of Ezra, and the Prophets that lived after the Captivity, Haggai, Zechariah and Malachi. And they think that those words, Mal. III. 13. Your words are stout against me, do refer to the Sadducees. And there are of the Jewish Writers that say, that in the time of Ezra, there were Sadducees, that denyed the World to come.
some think there were Sadducees in the time of Ezra, and the prophets that lived After the Captivity, Chaggai, Zechariah and Malachi. And they think that those words, Malachi III. 13. Your words Are stout against me, do refer to the Sadducees. And there Are of the Jewish Writers that say, that in the time of Ezra, there were Sadducees, that denied the World to come.
Do ye not err, saith he, not knowing the Scriptures, nor the Power of God? And it is not very suspicious, that there was wilfulness in the matter too, that they were resolved to stick to their opinion for some by-ends, that they had, of their own.
Do you not err, Says he, not knowing the Scriptures, nor the Power of God? And it is not very suspicious, that there was wilfulness in the matter too, that they were resolved to stick to their opinion for Some by-ends, that they had, of their own.
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and not rather out of Faction, Sectarism, or some other by respect and regard? Our Saviour chargeth them with Ignorance in the Scripture, and in judging concerning God.
and not rather out of Faction, Sectarism, or Some other by respect and regard? Our Saviour charges them with Ignorance in the Scripture, and in judging Concerning God.
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And as for the Heresie that the Text speaks of, the Sadducees denying those great Articles of Religion, The Resurrection, Angels, and Spirits. Can we think they maintained their opinions meerly out of the princi•ples of conscience;
And as for the Heresy that the Text speaks of, the Sadducees denying those great Articles of Religion, The Resurrection, Angels, and Spirits. Can we think they maintained their opinions merely out of the princi•ples of conscience;
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And I must be excused, if I take Quakerism to be a direful Heresie, and that it is hard to find out that the ring-leaders in it do maintain it purely out of the principles of conscience;
And I must be excused, if I take Quakerism to be a direful Heresy, and that it is hard to find out that the ringleaders in it do maintain it purely out of the principles of conscience;
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when even the whole System and Body of that Divinity doth clearly speak it self to be a crossing even all the Articles of Religion, of what hath been received for sound and orthodox in the Church in all ages?
when even the Whole System and Body of that Divinity does clearly speak it self to be a crossing even all the Articles of Religion, of what hath been received for found and orthodox in the Church in all ages?
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The great Heresie abroad in another party is Socinianism. And can I think or believe, that the ring-leaders in that doctrine do maintain that doctrine purely out of the principles of conscience:
The great Heresy abroad in Another party is Socinianism. And can I think or believe, that the ringleaders in that Doctrine do maintain that Doctrine purely out of the principles of conscience:
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The great Heresie abroad in one party, is Popery. And can I, or you believe, that the ring-leaders of that Religion, that lead the poor, silly people blindfold, do maintain that Religion purely out of the principles of a good conscience:
The great Heresy abroad in one party, is Popery. And can I, or you believe, that the ringleaders of that Religion, that led the poor, silly people blindfold, do maintain that Religion purely out of the principles of a good conscience:
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Might I not instance and give example in all these things? And hath not the Church had too sad experience of these things in all generations? Weeds ever creeping up in that garden out of one peice of cursed ground or other,
Might I not instance and give Exampl in all these things? And hath not the Church had too sad experience of these things in all generations? Weeds ever creeping up in that garden out of one piece of cursed ground or other,
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sometimes of too much curiosity; sometimes of leaning too much to sence; and sometimes too much to carnal reason: most commonly of pride, of mens seeking themselves, of crosness, of boldness about divine things;
sometime of too much curiosity; sometime of leaning too much to sense; and sometime too much to carnal reason: most commonly of pride, of men's seeking themselves, of crossness, of boldness about divine things;
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yet both agreeing to be vexatious to Christ, and both proving alike a generation of Vipers, Matth. III. 7. Parties that differed not only about this Article of Religion, viz. The resurrection and the World to come; but that differed even about the whole Frame of Religion.
yet both agreeing to be vexatious to christ, and both proving alike a generation of Vipers, Matthew III. 7. Parties that differed not only about this Article of Religion, viz. The resurrection and the World to come; but that differed even about the Whole Frame of Religion.
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and the words of his mouth more to be valued, than the suggestions of your hearts? What answer do they make? Be it what it will, we will have our own minds.
and the words of his Mouth more to be valued, than the suggestions of your hearts? What answer do they make? Be it what it will, we will have our own minds.
They had a mind against it. They in Jeremy, Chap. XLII. deal plainly and speak out, We will not hear the word of the Lord, which thou hast spoken to us.
They had a mind against it. They in Jeremiah, Chap. XLII. deal plainly and speak out, We will not hear the word of the Lord, which thou hast spoken to us.
And so by the continual practise of not willing to believe, they came to the fatal distemper, that they could not believe. The Prophet Esa. Chap. LIII. cryeth out, Who hath believed our report? Why, no body.
And so by the continual practice of not willing to believe, they Come to the fatal distemper, that they could not believe. The Prophet Isaiah Chap. LIII. Cries out, Who hath believed our report? Why, no body.
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It is the wickedness of mens own hearts that causeth it: and it is the voluntary doing of their hearts not to obey it. It is said Joh. XII. They could not believe; but the first cause was because they would not believe.
It is the wickedness of men's own hearts that Causes it: and it is the voluntary doing of their hearts not to obey it. It is said John XII. They could not believe; but the First cause was Because they would not believe.
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That is a sad accent, there must be heresies. And whence comes that must be, or that necessity? Hath God any hand in it, that it must be, because he will have it? Or is there any such necessity, that it must be, because the Church hath need of Heresies? There must be weeds in the garden.
That is a sad accent, there must be heresies. And whence comes that must be, or that necessity? Hath God any hand in it, that it must be, Because he will have it? Or is there any such necessity, that it must be, Because the Church hath need of Heresies? There must be weeds in the garden.
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As to the First, we may first remember that saying of the Apostle 1 Cor. XI. 19. For there must be heresies among you, that they that are approved may be made manifest among you.
As to the First, we may First Remember that saying of the Apostle 1 Cor. XI. 19. For there must be heresies among you, that they that Are approved may be made manifest among you.
while he held the opinions, that he did, which were directly against Salvation? And a Pharisee, while he made it the great Article of his Faith, that he could be justified and saved by his own works, put a bar against all possibility of his justification and salvation.
while he held the opinions, that he did, which were directly against Salvation? And a Pharisee, while he made it the great Article of his Faith, that he could be justified and saved by his own works, put a bar against all possibility of his justification and salvation.
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Another Gloss, that I should make upon both these opinions, should be this question, Was it possible that a Sadducee and a Pharisee should be saved? Some will maintain, that a man may be saved in any Religion, in any opinion,
another Gloss, that I should make upon both these opinions, should be this question, Was it possible that a Sadducee and a Pharisee should be saved? some will maintain, that a man may be saved in any Religion, in any opinion,
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In reading of the Context at your leisure, you will see, that in that great Council now as Paul stands before it, there were not a few Sadduces, as well as there were divers of the other Sect.
In reading of the Context At your leisure, you will see, that in that great Council now as Paul Stands before it, there were not a few Sadducees, as well as there were diverse of the other Sect.
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And there were Sadducee Magistrates and Judges, as well as Pharisee. And the Jews Records do give us notice, that there was once a time, that the great Council at Jerusalem consisted almost all of Sadducees, if not altogether.
And there were Sadducee Magistrates and Judges, as well as Pharisee. And the jews Records do give us notice, that there was once a time, that the great Council At Jerusalem consisted almost all of Sadducees, if not altogether.
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and because he missed something of doing exactly as he should have done, all the Company present fell a pelting him with Pomecitrons, which every one used to carry at the Feast.
and Because he missed something of doing exactly as he should have done, all the Company present fell a pelting him with Pomecitrons, which every one used to carry At the Feast.
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There were Sadducee - Priests, as well as Pharisee. And the Jews Records have a story of a Sudducee - Priest, that was to offer the drink offering upon the Altar at the Feast of Tabernacles:
There were Sadducee - Priests, as well as Pharisee. And the jews Records have a story of a Sudducee - Priest, that was to offer the drink offering upon the Altar At the Feast of Tabernacles:
The first thing that I observe hence is, That two such different Parties should be in the Nation together, should sit as they do here, in council together:
The First thing that I observe hence is, That two such different Parties should be in the nation together, should fit as they do Here, in council together:
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For presently after the death of those Prophets, and the departure of the Spirit of Prophesie, the Nation parted into two deadly heresies, viz. The Pharisees, teaching for Doctrines the Commandments of men, Mat. XV.
For presently After the death of those prophets, and the departure of the Spirit of Prophesy, the nation parted into two deadly heresies, viz. The Pharisees, teaching for Doctrines the commandments of men, Mathew XV.
when thou mightest in thy doubting have recourse to them, and they could resolve thee: in thy fear, have recourse to their prayers, and they would prevail for thee:
when thou Mightest in thy doubting have recourse to them, and they could resolve thee: in thy Fear, have recourse to their Prayers, and they would prevail for thee:
It is a saying of the Jewish writers, and is very true, That after the death of the later Prophets Zechary and Malachi, the Spirit of Prophesie departed from Israel, and went up. So that there was no Prophet thenceforward among them, no Vision, no Revelation, no Oracle by Urim and Thummim, at the least for four hundred years, till the rising of the Gospel.
It is a saying of the Jewish writers, and is very true, That After the death of the later prophets Zechariah and Malachi, the Spirit of Prophesy departed from Israel, and went up. So that there was no Prophet thenceforward among them, no Vision, no Revelation, no Oracle by Urim and Thummim, At the least for four hundred Years, till the rising of the Gospel.
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But as unsound again in that they would not acknowledge the Resurrection. The Pharisees sound in that particular, in that they acknowledged the Resurrection, which the Sadducees did not:
But as unsound again in that they would not acknowledge the Resurrection. The Pharisees found in that particular, in that they acknowledged the Resurrection, which the Sadducees did not:
some would have rendred, Let there be Light-fats, or Light-Vessels; viz. to receive and hold that light, that had shone the three first days of the Creation before Sun and Moon were made.
Some would have rendered, Let there be Light-fats, or Light-Vessels; viz. to receive and hold that Light, that had shone the three First days of the Creation before Sun and Moon were made.
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As the Schools distinguish between Potentia and Actus, so are we here between Capacity and Activity. Our natural minds as of themselves are far from knowing spiritual things,
As the Schools distinguish between Potentia and Actus, so Are we Here between Capacity and Activity. Our natural minds as of themselves Are Far from knowing spiritual things,
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But can this light teach him the great misteries of salvation, Grace, Faith, Justification, Eternity, Hell and Heaven? Another kind of light is required for this,
But can this Light teach him the great Mysteres of salvation, Grace, Faith, Justification, Eternity, Hell and Heaven? another kind of Light is required for this,
And the very reason why both Sadducees and Pharisees fell and continued in their error and blindness, was because they would not use the Scripture for their guid to lead them better.
And the very reason why both Sadducees and Pharisees fell and continued in their error and blindness, was Because they would not use the Scripture for their guide to led them better.
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The Sadducees refused the other parts of Scripture, besides Moses, which would have instructed them better about the Resurrection and the World to come.
The Sadducees refused the other parts of Scripture, beside Moses, which would have instructed them better about the Resurrection and the World to come.
The Lamps in the Tabernacle and Temple were to burn continually; but the Priest was to dress them morning and evening, else they would not burn, as they should do.
The Lamps in the Tabernacle and Temple were to burn continually; but the Priest was to dress them morning and evening, Else they would not burn, as they should do.
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The mind or Spirit of man within him, as Solomon tells us, is the Lords candle. But every man is to be a Priest to himself in this regard, to dress and snuff and take care of this candle, that it may burn bright.
The mind or Spirit of man within him, as Solomon tells us, is the lords candle. But every man is to be a Priest to himself in this regard, to dress and snuff and take care of this candle, that it may burn bright.
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In enumerating the immediate causes of heresie and error, this comes not in the last rank of them, that men are and will be wedded to their own opinion,
In enumerating the immediate Causes of heresy and error, this comes not in the last rank of them, that men Are and will be wedded to their own opinion,
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The word Mind, or the thing, the Mind of man, doth signifie and import two things, viz. The Understanding, and the Bent or Inclination of the Soul: The Mind and the Spirit of the mind, as the Apostle expresses it, Be renewed in the Spirit of your Mind, Eph. IV. 23. The mind knows and understands such and such things,
The word Mind, or the thing, the Mind of man, does signify and import two things, viz. The Understanding, and the Bent or Inclination of the Soul: The Mind and the Spirit of the mind, as the Apostle Expresses it, Be renewed in the Spirit of your Mind, Ephesians IV. 23. The mind knows and understands such and such things,
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And it is too commonly the cause of mens erring about things of Religion, that the bent of their mind is averse to embrace and receive that that their mind doth or might know.
And it is too commonly the cause of men's erring about things of Religion, that the bent of their mind is averse to embrace and receive that that their mind does or might know.
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In a natural and unregenerate Soul, the Will generally sways both Understanding and Conscience. But in a good Soul, Understanding and Conscience sways the Will; it is moved by those wheels, but it moves not them.
In a natural and unregenerate Soul, the Will generally sways both Understanding and Conscience. But in a good Soul, Understanding and Conscience sways the Will; it is moved by those wheels, but it moves not them.
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The Word of God would have taught them better, if they would have embraced it. But they were prejudiced against it, and forestalled by their own opinion.
The Word of God would have taught them better, if they would have embraced it. But they were prejudiced against it, and forestalled by their own opinion.
and cannot sist differing opinions with reason and argument, as learned men can, and therefore how should I do to chuse the right and keep in it? An objection that a stander by at Jerusalem, that was neither Pharisee nor Sadducee might have made about the poynts in controversie between these two Sects.
and cannot sist differing opinions with reason and argument, as learned men can, and Therefore how should I do to choose the right and keep in it? an objection that a stander by At Jerusalem, that was neither Pharisee nor Sadducee might have made about the points in controversy between these two Sects.
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Prayer is to go along with the dressing of the candle of our minds. It was Davids constant prayer for himself, that God would inlighten his understanding:
Prayer is to go along with the dressing of the candle of our minds. It was Davids constant prayer for himself, that God would inlighten his understanding:
He took the right way to attain knowledge, following the rule prescribed by the Holy Apostle, If any man want wisdom let him ask it of God, Jam. I. 5. And he had Solomons copy before him, Lord give me wisdom. And it is not the least cause of the ignorance that is in the world, that men do no more pray for understanding.
He took the right Way to attain knowledge, following the Rule prescribed by the Holy Apostle, If any man want Wisdom let him ask it of God, Jam. I. 5. And he had Solomons copy before him, Lord give me Wisdom. And it is not the least cause of the ignorance that is in the world, that men do no more pray for understanding.
So did the great wise ones among the Jews. They were called the Wise men, and they thought they were Wise men; And, This people that knoweth n•t the Law are cursed: but they knew it. And, The people are blind;
So did the great wise ones among the jews. They were called the Wise men, and they Thought they were Wise men; And, This people that Knoweth n•t the Law Are cursed: but they knew it. And, The people Are blind;
Secondly, A means and an only means to know truth, to avoid error, and to judge clearly of the things we ought to know, is to get and keep our minds clear from lusts.
Secondly, A means and an only means to know truth, to avoid error, and to judge clearly of the things we ought to know, is to get and keep our minds clear from Lustiest.
But in how many things doth the Soul resemble him? God is Invisible And so is the Soul. God is Spirit And so is the Soul. God is Immortal. And so is the Soul.
But in how many things does the Soul resemble him? God is Invisible And so is the Soul. God is Spirit And so is the Soul. God is Immortal. And so is the Soul.
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That the Soul represents God in being Invisible, Spiritual, Immortal, as He is, we may call it a passive representation of God, pictured upon the constitution of the Soul. But the Souls representing God in knowing, understanding, discerning of things, we may very properly call an active representation of him:
That the Soul represents God in being Invisible, Spiritual, Immortal, as He is, we may call it a passive representation of God, pictured upon the constitution of the Soul. But the Souls representing God in knowing, understanding, discerning of things, we may very properly call an active representation of him:
The Serpent in tempting Eve, concludes that the proper and most compleat resemblance of God is in Knowledge. Ye shall be as Gods knowing good and evil.
The Serpent in tempting Eve, concludes that the proper and most complete resemblance of God is in Knowledge. You shall be as God's knowing good and evil.
And he guessed not amiss, as relating to that representation of God, that is in the Essence of the Soul. For observe that of the Apostle, Col. III. 10. And have put on the new man, which is renewed in knowledge after the image of him that created him.
And he guessed not amiss, as relating to that representation of God, that is in the Essence of the Soul. For observe that of the Apostle, Col. III. 10. And have put on the new man, which is renewed in knowledge After the image of him that created him.
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And they were both created of great knowledge and understanding but not both alike; for I make no question, but the Angels were endued with the more knowledge.
And they were both created of great knowledge and understanding but not both alike; for I make no question, but the Angels were endued with the more knowledge.
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But if thou find not any such thing, take heed lest thou hast wearied the Spirit of God, that he will strive no more. II. The Spirit is able to overpower any Heart, that he strives withal.
But if thou find not any such thing, take heed lest thou hast wearied the Spirit of God, that he will strive no more. II The Spirit is able to overpower any Heart, that he strives withal.
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and to look up towards Heaven with due consideration of the sacred Spirit, and to acknowledge in the words of Job, Chap. XLII. 2. I know thou canst do all things,
and to look up towards Heaven with due consideration of the sacred Spirit, and to acknowledge in the words of Job, Chap. XLII. 2. I know thou Canst do all things,
Is there any thing too hard for me? If we should take the words as spoken particularly of the holy Spirit, are they not most true to every tittle? Is not the Holy Ghost Jehovah? Is he not the Lord? Is he not the God of all flesh, and all Mens Spirits? And then can any thing, can any Heart, be too hard for him?
Is there any thing too hard for me? If we should take the words as spoken particularly of the holy Spirit, Are they not most true to every tittle? Is not the Holy Ghost Jehovah? Is he not the Lord? Is he not the God of all Flesh, and all Men's Spirits? And then can any thing, can any Heart, be too hard for him?
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But if any desire a particular proof of the thing we assert, viz. That the Holy Spirit is able to overpower any Heart whatsoever, that he strives withal:
But if any desire a particular proof of the thing we assert, viz. That the Holy Spirit is able to overpower any Heart whatsoever, that he strives withal:
In that horrid torture of Conscience of theirs, where the worm ever gnaweth, and never dieth, do you not think their Hearts are overpowered? Are not now those brazen gates,
In that horrid torture of Conscience of theirs, where the worm ever gnaweth, and never Dieth, do you not think their Hearts Are overpowered? are not now those brazen gates,
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so do not they everlastingly confess, that God is proved too hard for them? And how is this alto-shattering of their Hearts and Consciences come upon them? The breath, or Spirit, of the Lord, like a river of brimstone, is gushed in upon them, and overflows them with horror; and they cannot resist.
so do not they everlastingly confess, that God is proved too hard for them? And how is this alto-shattering of their Hearts and Consciences come upon them? The breath, or Spirit, of the Lord, like a river of brimstone, is gushed in upon them, and overflows them with horror; and they cannot resist.
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No, no, resist, damned Souls, now resist, and keep the doors fast barred, that the power, the vengeance of the Spirit cannot break in. No, it will not be: the Spirit is all powerful;
No, no, resist, damned Souls, now resist, and keep the doors fast barred, that the power, the vengeance of the Spirit cannot break in. No, it will not be: the Spirit is all powerful;
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if he will, is able to overpower any Heart he strives with here: he will with vengeance do it to him, that resists hereafter. III. The first aim of the Spirit in his striving is to try men.
if he will, is able to overpower any Heart he strives with Here: he will with vengeance do it to him, that resists hereafter. III. The First aim of the Spirit in his striving is to try men.
As in 2 Chron. XXXII. 31. In the business of the Ambassadors of the Princes of Babylon ▪ God left him to try him, that he might know all that was in his Heart.
As in 2 Chronicles XXXII. 31. In the business of the ambassadors of the Princes of Babylon ▪ God left him to try him, that he might know all that was in his Heart.
God withdrew, or suspended the acting of the Spirit of grace to try him. So God doth on the other hand employ some actings of the Spirit, to try whether men will entertain them.
God withdrew, or suspended the acting of the Spirit of grace to try him. So God does on the other hand employ Some actings of the Spirit, to try whither men will entertain them.
saith Moses to the people of Israel concerning Gods giving them his Law, Mat. XXIII. 37. O Jerusalem, Jerusalem; thou that killest the Prophets, &c. how often would I have gathered thy children together,
Says Moses to the people of Israel Concerning God's giving them his Law, Mathew XXIII. 37. Oh Jerusalem, Jerusalem; thou that Killest the prophets, etc. how often would I have gathered thy children together,
He tries men likewise by his Providences, how they will demean themselves under them, Deut. VIII. 2. Thou shalt remember all the way, which the Lord thy God led thee these forty years in the Wilderness, to humble thee,
He tries men likewise by his Providences, how they will demean themselves under them, Deuteronomy VIII. 2. Thou shalt Remember all the Way, which the Lord thy God led thee these forty Years in the Wilderness, to humble thee,
A SERMON PREACHED upon JOHN XI. 51. This spake be not of himself, but being High Priest that year be Prophesied, That Iesus should dye for that people.
A SERMON PREACHED upon JOHN XI. 51. This spoke be not of himself, but being High Priest that year be Prophesied, That Iesus should die for that people.
AND is Caiphas among the Prophets? And is his counsil among the Prophesies? He the wickedest man then upon Earth, excepting Judas Iscariot: and His the wickedest counsil that ever was given,
AND is Caiaphas among the prophets? And is his council among the prophecies? He the wickedest man then upon Earth, excepting Judas Iscariot: and His the wickedest council that ever was given,
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Had not the Spirit of Prophesie, by the pen of this our Evangelist, made this Interpretation of it, who could ever have thought it of such a construction?
Had not the Spirit of Prophesy, by the pen of this our Evangelist, made this Interpretation of it, who could ever have Thought it of such a construction?
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If it may be wished, I would the same Spirit had glossed upon the words of the whole Sanhedrin in vers. 47, 48. What do we? For this man doth many miracles.
If it may be wished, I would the same Spirit had glossed upon the words of the Whole Sanhedrin in vers. 47, 48. What do we? For this man does many Miracles.
If they grant he did so many miracles, why were they afraid that men should believe on him? Why did they not believe on him themselves? And afraid the Romans should destroy their City and Nation,
If they grant he did so many Miracles, why were they afraid that men should believe on him? Why did they not believe on him themselves? And afraid the Romans should destroy their city and nation,
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That they knew as well as himself, that any States-man, any reasonable man might know well enough, that it was better to put to death a ring-leader of mischief,
That they knew as well as himself, that any Statesman, any reasonable man might know well enough, that it was better to put to death a ringleader of mischief,
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So that in those words of his, you may observe him speaking as a Caiaphas, and as a Prophet. As a wretched Caiaphas, counselling the Sanhedrin not to fear or boggle at the business,
So that in those words of his, you may observe him speaking as a Caiaphas, and as a Prophet. As a wretched Caiaphas, counseling the Sanhedrin not to Fear or boggle At the business,
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and therefore the Text tells us, This he spake not of himself, but being High Priest, &c. There had not been a High Priest, a Prophet, among the Nation for above four hundred years before;
and Therefore the Text tells us, This he spoke not of himself, but being High Priest, etc. There had not been a High Priest, a Prophet, among the nation for above four hundred Years before;
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and must Caiaphas now become a Prophet? Nay the Jews tell us, and they tell us truly, that there had not been any Prophet at all in the Nation of so long a time:
and must Caiaphas now become a Prophet? Nay the jews tell us, and they tell us truly, that there had not been any Prophet At all in the nation of so long a time:
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and it is wonder God should now inspire, such a wretch as Caiaphas. They tell us, that upon the death of Haggai, Zechariah and Malachi, those last Prophets, the spirit of Prophesie left Israel, departed and was no more.
and it is wonder God should now inspire, such a wretch as Caiaphas. They tell us, that upon the death of Chaggai, Zechariah and Malachi, those last prophets, the Spirit of Prophesy left Israel, departed and was no more.
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In which they spoke just as Caiaphas does here, very truly and very maliciously: very maliciously, because they would exclude the Apostles and Disciples of Christ from having the Prophetick spirit:
In which they spoke just as Caiaphas does Here, very truly and very maliciously: very maliciously, Because they would exclude the Apostles and Disciples of christ from having the Prophetic Spirit:
It is observable, that about the coming of Christ many arose, pretending themselves to be Christ, or to be Prophets: but ye find not that any from the death of Malachi had done so before.
It is observable, that about the coming of christ many arose, pretending themselves to be christ, or to be prophets: but you find not that any from the death of Malachi had done so before.
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And by that concourse of all the Nation out of all Nations to Jerusalem, Act. II. 5. being instructed by Daniel in his ninth Chapter, of the compleat time of Messias, sealing Vision and Prophesie, and bringing in everlasting righteousness:
And by that concourse of all the nation out of all nations to Jerusalem, Act. II 5. being instructed by daniel in his ninth Chapter, of the complete time of Messias, sealing Vision and Prophesy, and bringing in everlasting righteousness:
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And that they were convinced of the departure of the Holy Ghost, not to be restored till the coming of Messias, appears plainly by the answer of those Jews at Ephesus, Act. XIX. 2. Paul said unto them, have ye received the Holy Ghost,
And that they were convinced of the departure of the Holy Ghost, not to be restored till the coming of Messias, appears plainly by the answer of those jews At Ephesus, Act. XIX. 2. Paul said unto them, have you received the Holy Ghost,
And there is confirmation for it in Nehem. VII. 65. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a Priest with Urim and Thummim.
And there is confirmation for it in Nehemiah VII. 65. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a Priest with Urim and Thummim.
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and the employment of it to live still after the death of Christ, and his sacrifice offered by the eternal Spirit, till the fall of Jerusalem, and dissolution of the Temple:
and the employment of it to live still After the death of christ, and his sacrifice offered by the Eternal Spirit, till the fallen of Jerusalem, and dissolution of the Temple:
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For they had to offer the first fruits of the people for their Thankfulness, to purifie women after child-birth, to present the first born to the Lord, &c. But the distinctive work of the High Priest, in diversity from the other Priesthood, was on the day of Expiation to go within the Vail, into the most holy place with blood, and make an Attonement.
For they had to offer the First fruits of the people for their Thankfulness, to purify women After childbirth, to present the First born to the Lord, etc. But the distinctive work of the High Priest, in diversity from the other Priesthood, was on the day of Expiation to go within the vail, into the most holy place with blood, and make an Atonement.
To this peculiarly related that which occurred at the death of the great High Priest, Matth. XXVII. 15. The vail of the Temple was rent in twain from the top to the bottom.
To this peculiarly related that which occurred At the death of the great High Priest, Matthew XXVII. 15. The Vail of the Temple was rend in twain from the top to the bottom.
when he had been dumb from the birth, and never spake word, at last seeing in a battel an enemy ready to run his Father through, he forced his Tongue so,
when he had been dumb from the birth, and never spoke word, At last seeing in a battle an enemy ready to run his Father through, he forced his Tongue so,
when now the King is ready to be slain, its Tongue is loosed in Caiaphas, and prophesieth of the Redemption of all the Israel of God, and presently expireth. But
when now the King is ready to be slave, its Tongue is loosed in Caiaphas, and Prophesieth of the Redemption of all the Israel of God, and presently expireth. But
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and some droppings from that abundant dew, that fell upon the Fleece of Gedeon. Something like the case of Eldad and Medad, (but they were better men) Numb. XI. 26. that in that great pouring out of the Spirit there, had their share,
and Some droppings from that abundant due, that fell upon the Fleece of Gideon. Something like the case of Eldad and Medad, (but they were better men) Numb. XI. 26. that in that great pouring out of the Spirit there, had their share,
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So this wretch inspired with malice from the Devil to plot and compass the death of Christ, is now also inspired by the Spirit of Prophesie, to foretel his death,
So this wretch inspired with malice from the devil to plot and compass the death of christ, is now also inspired by the Spirit of Prophesy, to foretell his death,
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I might observe obiter, how great diversity there is twixt the Spirit of Prophesie and Revelation, and the Spirit of grace and holiness. The same Spirit indeed is the Author of both;
I might observe obiter, how great diversity there is betwixt the Spirit of Prophesy and Revelation, and the Spirit of grace and holiness. The same Spirit indeed is the Author of both;
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but there is so much diversity in the thing wrought, that a Balaam, a Caiaphas have the Spirit of Prophesie, who are as far from having the Spirit of Sanctification, as the East is from the West, Hell from Heaven.
but there is so much diversity in the thing wrought, that a balaam, a Caiaphas have the Spirit of Prophesy, who Are as Far from having the Spirit of Sanctification, as the East is from the West, Hell from Heaven.
A mistake hath taken the Spirits of too many, to account this good Language and Divinity, I am a believer, converted, sanctified, therefore I have the Spirit of Revelation;
A mistake hath taken the Spirits of too many, to account this good Language and Divinity, I am a believer, converted, sanctified, Therefore I have the Spirit of Revelation;
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And so in that exhortation, 1 Thes. V. 19. Quench not the Spirit, is intimated, that they that quench the Spirit, and let not his sparks grow to any thing;
And so in that exhortation, 1 Thebes V. 19. Quench not the Spirit, is intimated, that they that quench the Spirit, and let not his sparks grow to any thing;
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yet that they have these sparks striving together, if they would let them alone. Christian, I shall not be solicitous to prove this, because it needs not.
yet that they have these sparks striving together, if they would let them alone. Christian, I shall not be solicitous to prove this, Because it needs not.
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And can we believe that a Paul should make such a wish, that he might be accursed of Christ, who knew so well what it was to be blessed of him? Can he make such a wish? Or rather can any one but such an one as he, make such a wish upon such a ground, upon such a condition, upon such a warrant?
And can we believe that a Paul should make such a wish, that he might be accursed of christ, who knew so well what it was to be blessed of him? Can he make such a wish? Or rather can any one but such an one as he, make such a wish upon such a ground, upon such a condition, upon such a warrant?
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The Apostle is here beginning his Discourse concerning the casting off of the Jewish Nation and seed of Israel; as at the nineteenth verse of the Chapter foregoing he is beginning his Discourse about the Calling of the Gentiles. Them there he stiles by the title of the whole Creation, NONLATINALPHABET,
The Apostle is Here beginning his Discourse Concerning the casting off of the Jewish nation and seed of Israel; as At the nineteenth verse of the Chapter foregoing he is beginning his Discourse about the Calling of the Gentiles. Them there he stile by the title of the Whole Creation,,
There the whole Creation of the Gentiles themselves groaning to be delivered from the bondage of their sinful corruption. Here himself grieving for the not delivering of his own people from theirs, at ver. 2. he hath grief, and great grief; and sorrow, and continual sorrow for them;
There the Whole Creation of the Gentiles themselves groaning to be Delivered from the bondage of their sinful corruption. Here himself grieving for the not delivering of his own people from theirs, At for. 2. he hath grief, and great grief; and sorrow, and continual sorrow for them;
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And one would think he had very small cause to be thus affected towards them, if it be well considered how they had continually demeaned themselves toward him.
And one would think he had very small cause to be thus affected towards them, if it be well considered how they had continually demeaned themselves towards him.
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A passage so strange that it hath but one parallel, viz. that of Moses, Exod. XXXII. 32. where he prays, God to blot him out of his Book, when God was now ready to cut off the seed of Israel. A passage so strange that it seems directly to cross the whole course of his profession and practise. He professeth, Phil. III. 8. That all things in the world were but loss for the excellency of the knowledg of Christ Jesus.
A passage so strange that it hath but one parallel, viz. that of Moses, Exod XXXII. 32. where he prays, God to blot him out of his Book, when God was now ready to Cut off the seed of Israel. A passage so strange that it seems directly to cross the Whole course of his profession and practice. He Professes, Philip III. 8. That all things in the world were but loss for the excellency of the knowledge of christ jesus.
And yet here he can upon some condition be content to lose him. He practiseth (1 Cor. IX. ult.) to bring his body into subjection, lest when he had preached to others, he himself might be a cast-away.
And yet Here he can upon Some condition be content to loose him. He Practiseth (1 Cor. IX. ult.) to bring his body into subjection, lest when he had preached to Others, he himself might be a castaway.
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And yet he could wish upon some condition to prove a cast-away. So strange a passage, that some Expositors cannot endure to look upon it in its full proportion,
And yet he could wish upon Some condition to prove a castaway. So strange a passage, that Some Expositors cannot endure to look upon it in its full proportion,
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As if he had needed so full and feeling an asseveration, as, I speak the truth in Christ Jesus, my conscience also bearing me witness in the Holy Ghost, ver. 1. to intimate that he so intirely desired their salvation.
As if he had needed so full and feeling an asseveration, as, I speak the truth in christ jesus, my conscience also bearing me witness in the Holy Ghost, ver. 1. to intimate that he so entirely desired their salvation.
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For it was so strange a wish, that he himself sees reason to use many asseverations to shew that he speaks in good earnest, otherwise he would hardly be believed. As,
For it was so strange a wish, that he himself sees reason to use many asseverations to show that he speaks in good earnest, otherwise he would hardly be believed. As,
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Well, we believe that he speaks from his very heart, and as he thinks, that he wishes himself accursed from Christ for his Brethren, his Kinsmen according to the flesh.
Well, we believe that he speaks from his very heart, and as he thinks, that he wishes himself accursed from christ for his Brothers, his Kinsmen according to the Flesh.
nor principalities nor powers, nor things present, nor things to come, nor any creature is able to separate him from the love of God, which is in Christ Jesus.
nor principalities nor Powers, nor things present, nor things to come, nor any creature is able to separate him from the love of God, which is in christ jesus.
but so much doth he value the salvation of so many thousand souls above the saving of his own one soul; and so much desire the glorifying of Christ and his Grace in the salvation of them.
but so much does he valve the salvation of so many thousand Souls above the Saving of his own one soul; and so much desire the glorifying of christ and his Grace in the salvation of them.
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First, That so infinite a number of them should perish, and so small be saved, the Scripture is so abundant in shewing, that it is needless to cite places that speak it.
First, That so infinite a number of them should perish, and so small be saved, the Scripture is so abundant in showing, that it is needless to Cite places that speak it.
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The Apostle himself cites two in Chap. IX. 27. That of Isaiah, Though the number of the children of Israel be as the sand of the Sea, yet a remnant, i. e.
The Apostle himself cites two in Chap. IX. 27. That of Isaiah, Though the number of the children of Israel be as the sand of the Sea, yet a remnant, i. e.
but a remnant, should be saved. And how little that remnant should be, he cites another place of the same Prophet, ver. 29. Except the Lord had left us a very small remnant, we had been made as Sodom,
but a remnant, should be saved. And how little that remnant should be, he cites Another place of the same Prophet, ver. 29. Except the Lord had left us a very small remnant, we had been made as Sodom,
And that Jer. III. 14. I will take you one of a City, and two of a Tribe, and will bring you to Zion. One of a City is but a small number to a whole City;
And that Jer. III. 14. I will take you one of a city, and two of a Tribe, and will bring you to Zion. One of a city is but a small number to a Whole city;
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As that account in the days of Elias of seven thousand, that bowed not the knee to Baal, was small to the many hundred thousands that were in all Israel. So likewise, saith our Apostle, There is a remnant, and but a remnant, at this present, Chap. XI. 5.
As that account in the days of Elias of seven thousand, that bowed not the knee to Baal, was small to the many hundred thousands that were in all Israel. So likewise, Says our Apostle, There is a remnant, and but a remnant, At this present, Chap. XI. 5.
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and how many thousands that having received it, revolted from it, we shall find an infinite number perishing in unbelief and apostacy, in comparison of those that believed and were saved.
and how many thousands that having received it, revolted from it, we shall find an infinite number perishing in unbelief and apostasy, in comparison of those that believed and were saved.
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Let us take some glimpse of his prospect from the story of a slaughter in the East-Indies, a Tyrant caused all the Inhabitants of a great City and Country about it, to the number of six hundred thousand, to be fettered in chains,
Let us take Some glimpse of his prospect from the story of a slaughter in the East indies, a Tyrant caused all the Inhabitants of a great city and Country about it, to the number of six hundred thousand, to be fettered in chains,
His whole Nation to become a Calvary, a place of sculs, of ruined souls, perishing in blindness and unbelief. According to that Isa. LXVI. ult. He goes forth in his meditation, and looks upon the carkasses of those that had so rebelled against God;
His Whole nation to become a Calvary, a place of skulls, of ruined Souls, perishing in blindness and unbelief. According to that Isaiah LXVI. ult. He Goes forth in his meditation, and looks upon the carcases of those that had so rebelled against God;
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and thinks of their worms never dying, and their fires never quenched. And the thoughts of this pierceth his soul through and through, as with a sword;
and thinks of their worms never dying, and their fires never quenched. And the thoughts of this pierces his soul through and through, as with a sword;
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This very Apostle denounceth the doom and equity of it in that passage, 1 Cor. XVI. 22. If any man love not the Lord Jesus Christ let him be Anathema, Maranatha.
This very Apostle Denounceth the doom and equity of it in that passage, 1 Cor. XVI. 22. If any man love not the Lord jesus christ let him be Anathema, Maranatha.
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Which direful thunderbolt that it is directly and more especially levelled and aimed at that Nation, may be collected, partly because he useth their own language to speak it in, Maran Atha, and chiefly because no people under Heaven did less love the Lord Jesus, or so much hate him.
Which direful thunderbolt that it is directly and more especially leveled and aimed At that nation, may be collected, partly Because he uses their own language to speak it in, Maran Atha, and chiefly Because no people under Heaven did less love the Lord jesus, or so much hate him.
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Such Thunderclaps as these that follow, sound dreadfully against them, and light heavily upon them, which makes the tender hearted Apostle to tremble for their sakes.
Such Thunderclaps as these that follow, found dreadfully against them, and Light heavily upon them, which makes the tender hearted Apostle to tremble for their sakes.
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Deut. XXXII. 22, 23. A fire is kindled in my anger, and it shall burn unto the lowest hell, &c. I will heap mischiefs upon them, I will spend mine arrows upon them.
Deuteronomy XXXII. 22, 23. A fire is kindled in my anger, and it shall burn unto the lowest hell, etc. I will heap mischiefs upon them, I will spend mine arrows upon them.
And so he himself applies it in 2 Thes. II. 8. And then shall that wicked one be revealed, &c. He very well knew that those words of our Saviour, As for these mine enemies that would not have me to rule over them, bring hither and slay them before me, did most peculiarly reflect upon that people, whom Christ destroyed as direfully, as they rejected him scornfully. And in a word our Apostle knew, that Christs fearful destroying of that Nation is expressed and charactered in Scripture as his great victory and triumph,
And so he himself Applies it in 2 Thebes II 8. And then shall that wicked one be revealed, etc. He very well knew that those words of our Saviour, As for these mine enemies that would not have me to Rule over them, bring hither and slay them before me, did most peculiarly reflect upon that people, whom christ destroyed as direfully, as they rejected him scornfully. And in a word our Apostle knew, that Christ fearful destroying of that nation is expressed and charactered in Scripture as his great victory and triumph,
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This is a second thing that pierceth the heart of this our most charitable Apostle through and through, to think that it should be so with that Nation. III.
This is a second thing that pierces the heart of this our most charitable Apostle through and through, to think that it should be so with that nation. III.
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Nor are these things alone in the Apostles thoughts, but he remembers they had been Gods old and Covenanted people; a people upon whom his name had been called;
Nor Are these things alone in the Apostles thoughts, but he remembers they had been God's old and Covenanted people; a people upon whom his name had been called;
And now all to be so horridly changed, so as to them should now pertain the Curse, the Wrath, the Vengeance; and that Christ should come to rejoyce and triumph in their destruction.
And now all to be so horridly changed, so as to them should now pertain the Curse, the Wrath, the Vengeance; and that christ should come to rejoice and triumph in their destruction.
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And what wilt thou do for thy great Name? How would the Heathen say, Where is now their God? How would the Nations that were about them, (not considering how they had deserved destruction at the hands of God) be ready to fly in the face of God with scorn and blasphemy,
And what wilt thou do for thy great Name? How would the Heathen say, Where is now their God? How would the nations that were about them, (not considering how they had deserved destruction At the hands of God) be ready to fly in the face of God with scorn and blasphemy,
Upon the words we have occasion to observe these three things: I. The terms of his wish, or what it is he could wish, to be accursed from Christ. II. The terms or condition whereupon he could wish it, For his Brethren and Kinsmens sake of the Jewish Nation, that they might not perish. And, III. The cause or original of his being thus content so to wish;
Upon the words we have occasion to observe these three things: I The terms of his wish, or what it is he could wish, to be accursed from christ. II The terms or condition whereupon he could wish it, For his Brothers and Kinsmen's sake of the Jewish nation, that they might not perish. And, III. The cause or original of his being thus content so to wish;
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to wit, such as were undoubtedly doomed to destruction. And so it is taken also in Levit. XXVII. and so in 1 Cor. XVI. 22. He that loveth not the Lord Jesus let him be Anathema, that is accursed. And to the like sense the Apostle here, I could wish my self to be an accursed thing from Christ;
to wit, such as were undoubtedly doomed to destruction. And so it is taken also in Levit. XXVII. and so in 1 Cor. XVI. 22. He that loves not the Lord jesus let him be Anathema, that is accursed. And to the like sense the Apostle Here, I could wish my self to be an accursed thing from christ;
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and professeth that he could willingly undergo that, that they might obtain salvation. And his expression intimates two degrees of misery, one above another.
and Professes that he could willingly undergo that, that they might obtain salvation. And his expression intimates two Degrees of misery, one above Another.
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Only this we may observe, That the Apostle doth not down right wish himself accursed; but intimates that if his being so would redeem his Nation from the Curse, he could be content to be so.
Only this we may observe, That the Apostle does not down right wish himself accursed; but intimates that if his being so would Redeem his nation from the Curse, he could be content to be so.
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If in him alone be life, Joh. I. 4. to be separate from him can be nothing else but death. And if there be no Condemnation to them that are in Christ Jesus, Rom. VIII. 1. there can be nothing but condemnation to him that is not in him.
If in him alone be life, John I. 4. to be separate from him can be nothing Else but death. And if there be no Condemnation to them that Are in christ jesus, Rom. VIII. 1. there can be nothing but condemnation to him that is not in him.
What by the rule of contraries can become of him, that is out of Christ? I would we could but seriously lay these three things to heart, which are the particulars of the matter before us.
What by the Rule of contraries can become of him, that is out of christ? I would we could but seriously lay these three things to heart, which Are the particulars of the matter before us.
Thirdly, Yet sadder, if possible, for Christ to curse a man, or at least to look upon him as a thing accursed? Are not all these included in the Apostles expression here? And is not any of these the saddest thing, that can possibly befal a man? It may be, you will say Hell fire is worse than these;
Thirdly, Yet sadder, if possible, for christ to curse a man, or At least to look upon him as a thing accursed? are not all these included in the Apostles expression Here? And is not any of these the Saddest thing, that can possibly befall a man? It may be, you will say Hell fire is Worse than these;
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But upon what ground dost thou think, that God owns thee? What reason hast thou to think, that Christ acknowledges thee for a sheep of his, against the claim of the Wolf and the roaring Lion?
But upon what ground dost thou think, that God owns thee? What reason hast thou to think, that christ acknowledges thee for a sheep of his, against the claim of the Wolf and the roaring lion?
And why does he call them Dreamers rather than any other title? Because all their confidence in what they did, came but from a fancy and dream, and had no better foundation:
And why does he call them Dreamers rather than any other title? Because all their confidence in what they did, Come but from a fancy and dream, and had no better Foundation:
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and one that he hath no claim to, and nothing to do withal? The Scripture tells us, That God hates the proud, abhors the covetous, scorns the scorners, frowns upon the ungodly, and despiseth evil doers.
and one that he hath no claim to, and nothing to do withal? The Scripture tells us, That God hates the proud, abhors the covetous, scorns the Scorner's, frowns upon the ungodly, and despises evil doers.
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Now from the consideration of the person that could be willing to undergo this separation, and of the reason why, viz. the saving of the souls of the Jews his Brethren, I may gather as fruitful a Doctrine. And that is this, That the souls of other men should be dear to us, as well as our own.
Now from the consideration of the person that could be willing to undergo this separation, and of the reason why, viz. the Saving of the Souls of the jews his Brothers, I may gather as fruitful a Doctrine. And that is this, That the Souls of other men should be dear to us, as well as our own.
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It is not for kindreds sake barely, that he is so affectionate to them, though he call them Brethren and Kinsmen; but it is their souls that he looks after, that the spirit might be saved in the day of the Lord Jesus, and not perish.
It is not for kindreds sake barely, that he is so affectionate to them, though he call them Brothers and Kinsmen; but it is their Souls that he looks After, that the Spirit might be saved in the day of the Lord jesus, and not perish.
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But first, Who is my Neighbour? Our Saviour Answers it with a Parable. Let me Answer it with another question; nay, Who is not thy Neighbour? In that Parable of the Man that fell among Thieves,
But First, Who is my Neighbour? Our Saviour Answers it with a Parable. Let me Answer it with Another question; nay, Who is not thy Neighbour? In that Parable of the Man that fell among Thieves,
even one of an Enemy Nation is to be accounted a Neighbour. For so were the Samaritans to the Jews: and yet the Samaritan that pitied, was Neighbour, in our Saviours construction, to him that fell among Thieves.
even one of an Enemy nation is to be accounted a Neighbour. For so were the Samaritans to the jews: and yet the Samaritan that pitied, was Neighbour, in our Saviors construction, to him that fell among Thieves.
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every one is our Neighbour, and we are to love our Neighbour, that is, every one, as our selves: to hate none, to malice none, to be enemy to none, but to love every one.
every one is our Neighbour, and we Are to love our Neighbour, that is, every one, as our selves: to hate none, to malice none, to be enemy to none, but to love every one.
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But did God command it without reason? And what is the proper reason of the Command? Does not that lye especially in reference to the Soul of every man? David hath a saying, Psal. XXXIII. 13, &c. The Lord looketh down from Heaven,
But did God command it without reason? And what is the proper reason of the Command? Does not that lie especially in Referente to the Soul of every man? David hath a saying, Psalm XXXIII. 13, etc. The Lord looks down from Heaven,
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From whence some argue, that the souls of all the Inhabitants of the Earth are alike. And so indeed as to their essential constitution they are all alike. That very thing may hush all exceptions against the loving of every man;
From whence Some argue, that the Souls of all the Inhabitants of the Earth Are alike. And so indeed as to their essential constitution they Are all alike. That very thing may hush all exceptions against the loving of every man;
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First, That man that loves not every man for his souls sake, knows not the value and excellency of a Soul. For did he, that very thing would move affection in him towards it.
First, That man that loves not every man for his Souls sake, knows not the valve and excellency of a Soul. For did he, that very thing would move affection in him towards it.
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And if a Soul in its essential constitution be not beautiful and lovely, what thing upon earth can be counted beautiful and lovely? A Soul that carries the image of God in its very constitution:
And if a Soul in its essential constitution be not beautiful and lovely, what thing upon earth can be counted beautiful and lovely? A Soul that carries the image of God in its very constitution:
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I might shew also, that a heart, that is right softned, and made tender by Grace and Charity and Religion, is soft and tender to every one, towards every thing, wherein Religion,
I might show also, that a heart, that is right softened, and made tender by Grace and Charity and Religion, is soft and tender to every one, towards every thing, wherein Religion,
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Would he have wished thus in behalf of any other Nation but his own? Would he have been content to have been accursed from Christ for the people of Edom, Syria, Greece, Italy, or any other Country? You will say, It may be he would not:
Would he have wished thus in behalf of any other nation but his own? Would he have been content to have been accursed from christ for the people of Edom, Syria, Greece, Italy, or any other Country? You will say, It may be he would not:
and they that had been more to God than all the world besides, were now to fall under his wrath and curse more than all the world besides: this wrought deeply with him.
and they that had been more to God than all the world beside, were now to fallen under his wrath and curse more than all the world beside: this wrought deeply with him.
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It fetcheth more tears to think, that all those Souls must perish, as well as their outward estate. But it makes the tide flow above measure, to think of a whole Church destroyed, the Ordinances of God laid in the dust, all the Providences of God for that people come to such an end:
It Fetches more tears to think, that all those Souls must perish, as well as their outward estate. But it makes the tide flow above measure, to think of a Whole Church destroyed, the Ordinances of God laid in the dust, all the Providences of God for that people come to such an end:
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This strange Wish, I say again as I said before, came not from passion or over-sight, but from Charity and Zeal. And it was Charity and Zeal above the ordinary measure,
This strange Wish, I say again as I said before, Come not from passion or oversight, but from Charity and Zeal. And it was Charity and Zeal above the ordinary measure,
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So that as he was rapt into Heaven to attain to his revelations, so he is wrapt as it were into an altitude and sublimity of these two things above other men,
So that as he was rapt into Heaven to attain to his revelations, so he is wrapped as it were into an altitude and sublimity of these two things above other men,
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when he prefers Gods glory in saving his Nation before his own salvation, and the Souls of his Nation before his own Soul. And this abounding, superabounding Zeal and Charity, is that that moves him to make such a Wish; and his Conscience and the Holy Ghost warrant it.
when he prefers God's glory in Saving his nation before his own salvation, and the Souls of his nation before his own Soul. And this abounding, superabounding Zeal and Charity, is that that moves him to make such a Wish; and his Conscience and the Holy Ghost warrant it.
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He requires not that we keep pace with him, as he paceth like an Apostle. We poor Children cannot expect to keep even pace with so great a Father of the Church, as this Apostle was.
He requires not that we keep pace with him, as he paceth like an Apostle. We poor Children cannot expect to keep even pace with so great a Father of the Church, as this Apostle was.
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Concerning our Duty, or what we are to do, we are to consider, What is possible, what is lawful, and what is required. For that may be lawful which is not possible; and that may be lawful, which is not required. For example, it were very lawful for a man, to be as wise as Solomon, if he could attain to it,
Concerning our Duty, or what we Are to do, we Are to Consider, What is possible, what is lawful, and what is required. For that may be lawful which is not possible; and that may be lawful, which is not required. For Exampl, it were very lawful for a man, to be as wise as Solomon, if he could attain to it,
So as to our Duty, or what we are to do, we are to determine what is lawful by what is required. I speak of our Christian Duty; for as to our Christian Liberty, that is not to be determined by what is required but by what is warranted. Now as to the thing before us. I.
So as to our Duty, or what we Are to do, we Are to determine what is lawful by what is required. I speak of our Christian Duty; for as to our Christian Liberty, that is not to be determined by what is required but by what is warranted. Now as to the thing before us. I.
nor that we poor worms creeping altogether upon the Earth, should soar to that pitch, that he did, that was rapt into the third Heaven. And therefore not being in the same capacity with him in Grace, we cannot think we are in the capacity of making the same wish with him:
nor that we poor worms creeping altogether upon the Earth, should soar to that pitch, that he did, that was rapt into the third Heaven. And Therefore not being in the same capacity with him in Grace, we cannot think we Are in the capacity of making the same wish with him:
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which came merely from the abounding Grace of Zeal and Charity, that was in him. II. Then, which we must especially look after, is it required from us that we should wish such a wish to our selves to be accursed from Christ for any mans salvation? Is it either our Christian Duty and we bound to do it;
which Come merely from the abounding Grace of Zeal and Charity, that was in him. II Then, which we must especially look After, is it required from us that we should wish such a wish to our selves to be accursed from christ for any men salvation? Is it either our Christian Duty and we bound to do it;
The pitch that he came to, was to love his Neighbour above himself, when he could wish so much evil, to himself for their good. But the way that he went up thither was by loving his Neighbour as himself.
The pitch that he Come to, was to love his Neighbour above himself, when he could wish so much evil, to himself for their good. But the Way that he went up thither was by loving his Neighbour as himself.
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and how he teaches what a Christian is to do in that case, you may see there, Love your Enemies, bless them that curse you, do good to them that hate you.
and how he Teaches what a Christian is to do in that case, you may see there, Love your Enemies, bless them that curse you, do good to them that hate you.
So a true Christian knows not what enmity or hatred to any Man means, because he looks upon every Man as his Brother. And it was a most noble commendation, that one gives of another;
So a true Christian knows not what enmity or hatred to any Man means, Because he looks upon every Man as his Brother. And it was a most noble commendation, that one gives of Another;
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Nor was it their Persons he hated, but their Qualities. So this Apostle would have those that loved not the Lord Jesus to be accursed, 1 Cor. XVI. 22. It was not because they loved not him,
Nor was it their Persons he hated, but their Qualities. So this Apostle would have those that loved not the Lord jesus to be accursed, 1 Cor. XVI. 22. It was not Because they loved not him,
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but why any one should hate any one Man in the world, the invention of Men and Devils cannot give a solid reason. He hath wronged thee: So hast thou done others. He hath deceived thee:
but why any one should hate any one Man in the world, the invention of Men and Devils cannot give a solid reason. He hath wronged thee: So hast thou done Others. He hath deceived thee:
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Thou canst give no reason, why thou shouldst hate thy Brother, but the same will be re•orted upon thee, that for the same cause thou shouldst hate thy self.
Thou Canst give no reason, why thou Shouldst hate thy Brother, but the same will be re•orted upon thee, that for the same cause thou Shouldst hate thy self.
Did he not love his Neighbour, Man, as himself, when he left the bosom of his Father, to take the nature, the infirmities, the sins of Man upon him? Did he not love his Neighbour ▪ Man, as himself, when he laid down his life for him:
Did he not love his Neighbour, Man, as himself, when he left the bosom of his Father, to take the nature, the infirmities, the Sins of Man upon him? Did he not love his Neighbour ▪ Man, as himself, when he laid down his life for him:
and that with as exquisite cruelty, anguish and torture executed against him, as Men and Devils could invent? And if you doubt of his love to Man, his Neighbour;
and that with as exquisite cruelty, anguish and torture executed against him, as Men and Devils could invent? And if you doubt of his love to Man, his Neighbour;
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Men of all Nations are akin, for they are all of one blood. Nay that of the Prophet seems to bring the kindred something nearer, Es. LVIII. 7. That thou hide not thy self from thine own flesh.
Men of all nations Are akin, for they Are all of one blood. Nay that of the Prophet seems to bring the kindred something nearer, Es. LVIII. 7. That thou hide not thy self from thine own Flesh.
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And there is hardly any Command that is urged more, than Love and Unity, and affection one towards another. III. A third bond that should tye us to love our Neighbour is, For his Souls sake.
And there is hardly any Command that is urged more, than Love and Unity, and affection one towards Another. III. A third bound that should tie us to love our Neighbour is, For his Souls sake.
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When were they not clamouring against, accusing, whipping, persecuting, imprisoning him, and seeking his life? And yet he cannot but love them, wish them well for their Souls sake.
When were they not clamouring against, accusing, whipping, persecuting, imprisoning him, and seeking his life? And yet he cannot but love them, wish them well for their Souls sake.
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You would think the Apostle little loved the incestuous Person, 1 Cor. V. but his very severity was out of love to his Soul, vers. 5. That the spirit might be saved.
You would think the Apostle little loved the incestuous Person, 1 Cor. V. but his very severity was out of love to his Soul, vers. 5. That the Spirit might be saved.
And how great is the beauty of the Soul, when it carries the image of God himself? Even the poorest and most contemptible Soul in the world carries the image of God upon it.
And how great is the beauty of the Soul, when it carries the image of God himself? Even the Poorest and most contemptible Soul in the world carries the image of God upon it.
And so the Apostle, Eph. IV. 22, &c. tells, That when any soul is restored again to the likeness of God, it is in Holiness and Righteousness. This is utterly lost in humane nature, till Grace restore it in any Person.
And so the Apostle, Ephesians IV. 22, etc. tells, That when any soul is restored again to the likeness of God, it is in Holiness and Righteousness. This is utterly lost in humane nature, till Grace restore it in any Person.
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if any Man question, Is this meant of every Man in the world? Can any doubt it? Unless the Murther of some Men were allowed, though of others forbidden.
if any Man question, Is this meant of every Man in the world? Can any doubt it? Unless the Murder of Some Men were allowed, though of Others forbidden.
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Secondly, Christ dyed for Souls, he dyed not for Devils. And this is no small demonstration of the Excellency and preciousness of a Soul, viz. That the Son of God himself would dye for it.
Secondly, christ died for Souls, he died not for Devils. And this is no small demonstration of the Excellency and preciousness of a Soul, viz. That the Son of God himself would die for it.
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And when you have studied it the most, you will find this to be the result, how God requires, how God delights in our righteous, upright, charitable dealings one with another.
And when you have studied it the most, you will find this to be the result, how God requires, how God delights in our righteous, upright, charitable dealings one with Another.
In divers places of the New Testament, where mention is made of the Law, and where you would think it meant both the Tables, it comes off only with mention of the Second, Matth. XIX. 17. If thou wilt enter into life, keep the Commandments.
In diverse places of the New Testament, where mention is made of the Law, and where you would think it meant both the Tables, it comes off only with mention of the Second, Matthew XIX. 17. If thou wilt enter into life, keep the commandments.
Gods Justice was most divine that appeared in the Law to condemn, but that Justice exceeded in the Gospel to justifie. Where are they that talk of being justified by their own works? Then must they have a righteousness of their own, that must out-vy Gods condemning justice, which is infinitely just.
God's justice was most divine that appeared in the Law to condemn, but that justice exceeded in the Gospel to justify. Where Are they that talk of being justified by their own works? Then must they have a righteousness of their own, that must outvie God's condemning Justice, which is infinitely just.
if I do it, I am something excusable, with Peter ravished with the Transfiguration. I am upon a subject that may swallow up all minds with amazement; but I clear my meaning.
if I do it, I am something excusable, with Peter ravished with the Transfiguration. I am upon a Subject that may swallow up all minds with amazement; but I clear my meaning.
Much is spoken in Scripture of this righteousness of God, and indeed never enough. My righteousness is never to be revealed: To bring in everlasting righteousness:
Much is spoken in Scripture of this righteousness of God, and indeed never enough. My righteousness is never to be revealed: To bring in everlasting righteousness:
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It is needless to tell you from Scripture, that the righteous God loves righteousness, delights in righteousness, practises righteousness, commands righteousness.
It is needless to tell you from Scripture, that the righteous God loves righteousness, delights in righteousness, practises righteousness, commands righteousness.
A second Copy, that I would present before you, and before all that have any thing to do with you at present about Judicature, Counsel, Witnesses and Jurors, is Gods own righteousness, and that especially in one particular example.
A second Copy, that I would present before you, and before all that have any thing to do with you At present about Judicature, Counsel, Witnesses and Jurors, is God's own righteousness, and that especially in one particular Exampl.
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So when Joshua is made chief Magistrate, God instates him in his Power, and with all put the Law into his hand, Josh. I. 8. This book of the Law shall not depart out of thy mouth, &c. And so at the Crowning of young Joash, I King. XI. 12. They put the Crown upon him and gave him the Testimony.
So when joshua is made chief Magistrate, God instates him in his Power, and with all put the Law into his hand, Josh. I. 8. This book of the Law shall not depart out of thy Mouth, etc. And so At the Crowning of young Joash, I King. XI. 12. They put the Crown upon him and gave him the Testimony.
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It was the custom in Israel that when the King was Crowned, the book of the Law was put into his hand, the Will of God to be his rule, and not his own.
It was the custom in Israel that when the King was Crowned, the book of the Law was put into his hand, the Will of God to be his Rule, and not his own.
now how are these to be acted by you? An unjust Magistrate, like him Luke XVIII. would be ready to miswrite after the copy, and say, I will act these after mine own will, as God acteth his after his own will. No, he is mistaken:
now how Are these to be acted by you? an unjust Magistrate, like him Lycia XVIII. would be ready to miswrite After the copy, and say, I will act these After mine own will, as God Acts his After his own will. No, he is mistaken:
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So that he sheweth his Power, not when and where he can, but when and where and how he will shew his Power: He sheweth his Justice not when and where he can,
So that he shows his Power, not when and where he can, but when and where and how he will show his Power: He shows his justice not when and where he can,
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Nor did he ever act his Justice according to the utmost infinity of his Justice, for then all flesh would fail before him and the Spirits that he hath Created.
Nor did he ever act his justice according to the utmost infinity of his justice, for then all Flesh would fail before him and the Spirits that he hath Created.
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He never acted his Mercy according to the utmost infinity of his Mercy, for then whereas he saveth but a little flock, he might have saved all Men and Devils.
He never acted his Mercy according to the utmost infinity of his Mercy, for then whereas he Saveth but a little flock, he might have saved all Men and Devils.
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and that not by setting any rules before you, but by setting some Divine copies before you, most fairly written, upon which to look with a single eye may be enough to stir you up to your duty:
and that not by setting any rules before you, but by setting Some Divine copies before you, most fairly written, upon which to look with a single eye may be enough to stir you up to your duty:
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This, my Lords and Gentlemen, is your work and imployment to judge righteous Judgment, to plead the cause of the oppressed, to relieve the fatherless and widow,
This, my lords and Gentlemen, is your work and employment to judge righteous Judgement, to plead the cause of the oppressed, to relieve the fatherless and widow,
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He saith not Power, for that would not have included Judgment, but he saith Judgment which includeth also lawful power, yea and something else, Righteousness and Justice.
He Says not Power, for that would not have included Judgement, but he Says Judgement which includeth also lawful power, yea and something Else, Righteousness and justice.
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Such a mercy is a Christian Magistracy, and so is the end, and such the fruit of the execution of their Office, the execution of Judgment, which is the third thing I have to speak to from the third clause in the Text, and Judgment was given unto them. III.
Such a mercy is a Christian Magistracy, and so is the end, and such the fruit of the execution of their Office, the execution of Judgement, which is the third thing I have to speak to from the third clause in the Text, and Judgement was given unto them. III.
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Mercy to our Estates for their preservation, mercy to our Lives for their security, mercy to the Nation for its peace, mercy to Widows for their incouragement, mercy to the Gospel for its maintaining, mercy to Souls for their reducing.
Mercy to our Estates for their preservation, mercy to our Lives for their security, mercy to the nation for its peace, mercy to Widows for their encouragement, mercy to the Gospel for its maintaining, mercy to Souls for their reducing.
So Magistrates in the Brest-plate of Judgment, they always carry about with them, have written there as it were with Christs own finger, Power and Mercy: Power, derived from Christ to them,
So Magistrates in the Breastplate of Judgement, they always carry about with them, have written there as it were with Christ own finger, Power and Mercy: Power, derived from christ to them,
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Such a mercy is a Christian Magistracy: An Ordinance stamped with Christs own Kingly picture, and sent for a token to his Church of special love and mercy:
Such a mercy is a Christian Magistracy: an Ordinance stamped with Christ own Kingly picture, and sent for a token to his Church of special love and mercy:
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As when the Priests with the sounding of their Trumpets will not serve the turn to subdue Jericho, an host of men of arms must be ready to assist the work and to do it.
As when the Priests with the sounding of their Trumpets will not serve the turn to subdue Jericho, an host of men of arms must be ready to assist the work and to do it.
Hath not God therefore performed his promise? As Esa. V. 4. What could God have done more to this purpose than he hath done, in affording the means for the effecting of this,
Hath not God Therefore performed his promise? As Isaiah V. 4. What could God have done more to this purpose than he hath done, in affording the means for the effecting of this,
and evil continually, Gen. VI. 5. But God hath done his part, he brought the Gospel of peace into the World, that might have taught men and wrought men to better,
and evil continually, Gen. VI. 5. But God hath done his part, he brought the Gospel of peace into the World, that might have taught men and wrought men to better,
There will be warrings in the World whilst there are lusts in the World, for warrings come from lusts, Jam. IV. 1. And there will be lusts in the World,
There will be warrings in the World while there Are Lustiest in the World, for warrings come from Lustiest, Jam. IV. 1. And there will be Lustiest in the World,
And that in Esa. LXV. 20. There shall be no more thence an Infant of days, &c. What shall we say to these things? Were they ever fulfilled according to the letter? No, nor ever shall be.
And that in Isaiah LXV. 20. There shall be no more thence an Infant of days, etc. What shall we say to these things? Were they ever fulfilled according to the Letter? No, nor ever shall be.
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There is a Magistracy in Turkey, China, and Tartary, as well as in England, and there were a Senate at Rome, as well as a Parliament in England, and all disposed by Christ who is made Lord of all:
There is a Magistracy in Turkey, China, and Tartary, as well as in England, and there were a Senate At Room, as well as a Parliament in England, and all disposed by christ who is made Lord of all:
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And it deserves more observation than most men bestow upon it, that Paul appealed from the Bench of his own Nation, to a Heathen tribunal, a thing I believe hardly ever paralleld in that Nation;
And it deserves more observation than most men bestow upon it, that Paul appealed from the Bench of his own nation, to a Heathen tribunal, a thing I believe hardly ever paralleled in that nation;
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And let them but compare the difference of the Jews condition, when they were under the Government of Heathens in their own Land, Persians, Grecians, Romans, and when they were under the Government of those of their own Blood and Nation.
And let them but compare the difference of the jews condition, when they were under the Government of heathens in their own Land, Persians, Greeks, Roman, and when they were under the Government of those of their own Blood and nation.
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If any desire further proof, I must remit him to such Prophetick prediction as these, Kings shall be thy nursing Fathers, &c. And I will give them Judges of themselves,
If any desire further proof, I must remit him to such Prophetic prediction as these, Kings shall be thy nursing Father's, etc. And I will give them Judges of themselves,
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Deputies sent us from our great King in Heaven as well as from his Sacred Majesty, and they of our own Nation, Religion, Profession, of the same Body, Church and Nation with our selves, administer Judgment among us to relieve the oppressed, to pull the unjust gotten prey from the jaws of the cruel;
Deputies sent us from our great King in Heaven as well as from his Sacred Majesty, and they of our own nation, Religion, Profession, of the same Body, Church and nation with our selves, administer Judgement among us to relieve the oppressed, to pull the unjust got prey from the Jaws of the cruel;
and deserves indeed the name of a Christian, whose heart rejoyceth not within him to see such occasion as these? Justice looking down upon us from Heaven:
and deserves indeed the name of a Christian, whose heart Rejoiceth not within him to see such occasion as these? justice looking down upon us from Heaven:
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And vox populi, the universal joy and acclamations of all the Nation upon the happy restoring of his Sacred Majesty, speaks the sense and attestation of the whole Nation,
And vox People, the universal joy and acclamations of all the nation upon the happy restoring of his Sacred Majesty, speaks the sense and attestation of the Whole nation,
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We need not go far for proof of this, for the flourishing condition of England, both in Church and State under such Government and Governors, gives evidence and example sufficient in this case.
We need not go Far for proof of this, for the flourishing condition of England, both in Church and State under such Government and Governors, gives evidence and Exampl sufficient in this case.
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It was a Gospel Mercy that the Heathen that had been so long dead in ignorance and all manner of sinfulness should have a Resurrection and come to the life of grace and glory; in the fifth verse.
It was a Gospel Mercy that the Heathen that had been so long dead in ignorance and all manner of sinfulness should have a Resurrection and come to the life of grace and glory; in the fifth verse.
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II. And that is it that I observe from the second clause in the Text, They sat upon them. A Christian Magistracy is a Gospel Mercy: Christian Kings are Inthroned,
II And that is it that I observe from the second clause in the Text, They sat upon them. A Christian Magistracy is a Gospel Mercy: Christian Kings Are Enthroned,
and he takes it up as he found it, and continues in the Christian Church, only he inhanced the dignity of it in Sanctionating it now for a Gospel Ordinance. And I must add for a Gospel Mercy.
and he Takes it up as he found it, and continues in the Christian Church, only he enhanced the dignity of it in Sanctionating it now for a Gospel Ordinance. And I must add for a Gospel Mercy.
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but he took up Baptism as he found it continued in the Christian Church, only he inhanced the dignity of it by Sanctionating it for a Gospel Sacrament.
but he took up Baptism as he found it continued in the Christian Church, only he enhanced the dignity of it by Sanctionating it for a Gospel Sacrament.
I may compare what he did in this to what he did about Baptism. He found when he came, that it had been in use among the Jews for admission of Proselytes to their Church, many hundred of years before he himself or John Baptist were born:
I may compare what he did in this to what he did about Baptism. He found when he Come, that it had been in use among the jews for admission of Proselytes to their Church, many hundred of Years before he himself or John Baptist were born:
as purely Heathenish. But he perpetuated Kingship, Magistracy, civil Government as useful and profitable, and taken up upon the very pure light of nature and inevitable necessity,
as purely Heathenish. But he perpetuated Kingship, Magistracy, civil Government as useful and profitable, and taken up upon the very pure Light of nature and inevitable necessity,
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and Singing of Psalms, &c. transplanted it into the Christian Church as purely Moral. So among the Gentiles, he destroied their ignorance, Idolatry, corruption of manners, delusions of Satan,
and Singing of Psalms, etc. transplanted it into the Christian Church as purely Moral. So among the Gentiles, he destroyed their ignorance, Idolatry, corruption of manners, delusions of Satan,
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Among the Jews he abolished the worship at the Temple, as purely Ceremonious, but he perpetuated the Worship of the Synagogue, Reading the Scriptures, Praying, Preaching,
Among the jews he abolished the worship At the Temple, as purely Ceremonious, but he perpetuated the Worship of the Synagogue, Reading the Scriptures, Praying, Preaching,
When our Saviour Christ came to set up his Kingdom of the Gospel, as among the Jews, he took away and abolished only that of their Laws and Ordinances that were Ceremonial, and that that related only to them as peculiar people,
When our Saviour christ Come to Set up his Kingdom of the Gospel, as among the jews, he took away and abolished only that of their Laws and Ordinances that were Ceremonial, and that that related only to them as peculiar people,
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lest I speak but as he did at Rome, who had written a large discourse in praise of Hercules: he was but jeered for his pains and folly, to go about so seriously to commend Hercules, whom none, said they, did ever discommend.
lest I speak but as he did At Room, who had written a large discourse in praise of Hercules: he was but jeered for his pains and folly, to go about so seriously to commend Hercules, whom none, said they, did ever discommend.
I remember a Phrase of Pliny in his Epistles, speaking of a vertuous and gallant daughter that imitated to the life the vertues and gallantry of a noble Father, Filia patreni exscripserat, the daughter had copied out her father to the life.
I Remember a Phrase of pliny in his Epistles, speaking of a virtuous and gallant daughter that imitated to the life the Virtues and gallantry of a noble Father, Filia patreni exscripserat, the daughter had copied out her father to the life.
These are two choice strainings and distillings of the precious ointment that was poured on the head of our great Aaron that runs down upon the skirts of his clothing.
These Are two choice strainings and distillings of the precious ointment that was poured on the head of our great Aaron that runs down upon the skirts of his clothing.
These two Functions are the two standing Pillars and Ordinances, the Jachin and Boaz, that our great Solomon hath set up in his Temple to stand with the Temple while it standeth.
These two Functions Are the two standing Pillars and Ordinances, the Jachin and Boaz, that our great Solomon hath Set up in his Temple to stand with the Temple while it Stands.
And if the Apostle may be shewed there to speak in their vulgar dialect, as he doth indeed all along his Epistles, it would save a controversie and question that is raised upon that place.
And if the Apostle may be showed there to speak in their Vulgar dialect, as he does indeed all along his Epistles, it would save a controversy and question that is raised upon that place.
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Know ye not that the Saints shall iudge the World, or Christians be Magistrates? and in the next verse following, know ye not that we shall judge Angels, or we Apostles and Ministers judge Devils and overthrow their Idols, Oracles, Miracles and Delusions by the Ministry of the Gospel?
Know you not that the Saints shall judge the World, or Christians be Magistrates? and in the next verse following, know you not that we shall judge Angels, or we Apostles and Ministers judge Devils and overthrow their Idols, Oracles, Miracles and Delusions by the Ministry of the Gospel?
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Of all the offices of Christ, he executed only one of them peculiarly and reservedly himself, without the communicating of any acting in it to any other,
Of all the Offices of christ, he executed only one of them peculiarly and reservedly himself, without the communicating of any acting in it to any other,
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Of the institution of Magistrates, as an ordinance of Christ. II. Of Christian Magistracy as a Gospel mercy. III. The great work, the all in all of Magistracy, The execution of Judgment. I.
Of the Institution of Magistrates, as an Ordinance of christ. II Of Christian Magistracy as a Gospel mercy. III. The great work, the all in all of Magistracy, The execution of Judgement. I.
I saw Thrones set. In the second, The Commissionating of Christians unto that Office and Function, They sat upon them. In the last, The end of this Office,
I saw Thrones Set. In the second, The Commissionating of Christians unto that Office and Function, They sat upon them. In the last, The end of this Office,
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and then the Kingdom, and Rule, and Dominion in the World, should be put into the hands of Saints or Christians, and they should Rule and Judge in the World,
and then the Kingdom, and Rule, and Dominion in the World, should be put into the hands of Saints or Christians, and they should Rule and Judge in the World,
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He speaks before of the four Heathen Monarchies, the Babylonian, Mede-Persian, Grecian, and Syrogrecian, that had had the Kingdom and Dominion and Rule in the World,
He speaks before of the four Heathen Monarchies, the Babylonian, Mede-Persian, Grecian, and Syracusan, that had had the Kingdom and Dominion and Rule in the World,
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Dare any of you go to Law before the unjust and not before the Saints? What is meant by the unjust there? Heathens or Infidels as he calls them, vers. 6. And then what is meant by Saints? But Christians in opposition to Heathens.
Dare any of you go to Law before the unjust and not before the Saints? What is meant by the unjust there? heathens or Infidels as he calls them, vers. 6. And then what is meant by Saints? But Christians in opposition to heathens.
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know ye not, saith he, that the Saints shall judge the World? How should they know it? Why? Plainly enough out of that place in Daniel, where in vers. 18. it is foretold, That the Saints of the most High should take the Kingdom,
know you not, Says he, that the Saints shall judge the World? How should they know it? Why? Plainly enough out of that place in daniel, where in vers. 18. it is foretold, That the Saints of the most High should take the Kingdom,
And to the true sense, that I say the Text speaketh, speaketh also that equally abused place, I Cor. VI. 2. Do ye not know that the Saints shall judge the World, i. e.
And to the true sense, that I say the Text speaks, speaks also that equally abused place, I Cor. VI. 2. Do you not know that the Saints shall judge the World, i. e.
but only the twelve Apostles [ and Judas if you well observe the places, to be reckoned for one ] judging the twelve Tribes of Israel. And the meaning is but this, that when Christ should come to reveal himself in his glorious appearing in vengeance against Jerusalem and the Jewish Nation, the Doctrine that they had Preached should condemn the twelve Tribes that had not believed it,
but only the twelve Apostles [ and Judas if you well observe the places, to be reckoned for one ] judging the twelve Tribes of Israel. And the meaning is but this, that when christ should come to reveal himself in his glorious appearing in vengeance against Jerusalem and the Jewish nation, the Doctrine that they had Preached should condemn the twelve Tribes that had not believed it,
what can this mean, but power and authority to be Magistrates and Judges? Yes say our mistakers, It means that the Saints •t the day of Judgment shall sit upon seats with Christ approving and applauding his Judgment.
what can this mean, but power and Authority to be Magistrates and Judges? Yes say our mistakers, It means that the Saints •t the day of Judgement shall fit upon seats with christ approving and applauding his Judgement.
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So the mistakes we spake of, would from this Scripture argue against Magistrates and the Civil Power: whereas there is hardly a place of Scripture that speaks more home and throughly for it than this doth.
So the mistakes we spoke of, would from this Scripture argue against Magistrates and the Civil Power: whereas there is hardly a place of Scripture that speaks more home and thoroughly for it than this does.
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than they did these words of God in the Prophet Jeremy, Jer. XIII. 12. who when God told them That every bottle should be filled with wine, and his meaning was, that every person should be filled with his indignation ▪ as it is explained in the next verse;
than they did these words of God in the Prophet Jeremiah, Jer. XIII. 12. who when God told them That every Bottle should be filled with wine, and his meaning was, that every person should be filled with his Indignation ▪ as it is explained in the next verse;
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And if you begin to count the thousand years from the time that the Gospel was first brought in among the Gentiles by Paul and Barnabas and other of the Apostles, you will find that the end and expiring of them will fall to be in the very depth and thickness of Popery: and then was the Devil got loose again,
And if you begin to count the thousand Years from the time that the Gospel was First brought in among the Gentiles by Paul and Barnabas and other of the Apostles, you will find that the end and expiring of them will fallen to be in the very depth and thickness of Popery: and then was the devil god lose again,
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5. Not that they should live again when the thousand years should be fulfilled, but that they had lost the opportunity of living in those thousand years,
5. Not that they should live again when the thousand Years should be fulfilled, but that they had lost the opportunity of living in those thousand Years,
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as Ephes. II. 1. and our Saviour useth the very same expression of the same persons, Joh. V. 25. VI. He telleth, that some of those dead should not live again, till the thousand years should be fulfilled, vers.
as Ephesians II 1. and our Saviour uses the very same expression of the same Persons, John V. 25. VI. He Telleth, that Some of those dead should not live again, till the thousand Years should be fulfilled, vers.
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IV. He relates, That the Souls of those that were beheaded for the witness of Jesus, nor had worshipped the beast nor his image, &c. should live and reign with Christ a thousand years.
IV. He relates, That the Souls of those that were beheaded for the witness of jesus, nor had worshipped the beast nor his image, etc. should live and Reign with christ a thousand Years.
He speaks of Christs disposal of the Heathen when he should have brought them in from under the deceivings of the Devil, to the knowledge and embracing of the Gospel, viz. That he would platform them into Kingdoms, States,
He speaks of Christ disposal of the Heathen when he should have brought them in from under the deceivings of the devil, to the knowledge and embracing of the Gospel, viz. That he would platform them into Kingdoms, States,
but that whereas before for so long a time together they had been only taught of the Devil; now they should all be taught of God, as had been foretold, Esa. LIV. 13. and as our Saviour himself applies it, Joh. VI. 45. III.
but that whereas before for so long a time together they had been only taught of the devil; now they should all be taught of God, as had been foretold, Isaiah LIV. 13. and as our Saviour himself Applies it, John VI. 45. III.
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No, saith our Apocalyptick, His reigning a thousand years shall be among the Nations or the Gentiles, and he shall not come to destroy the Gentiles, but to deliver them:
No, Says our Apocalyptic, His reigning a thousand Years shall be among the nations or the Gentiles, and he shall not come to destroy the Gentiles, but to deliver them:
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It was their conceit and fancy, as I might shew you out of their writings, that Messias when he should come should reign among the Jewish Nation a thousand years,
It was their conceit and fancy, as I might show you out of their writings, that Messias when he should come should Reign among the Jewish nation a thousand Years,
And the reason of this difference between us, is because there is propotionable difference between us about subjectum quaestionis, the subject and matter that the Apocaiyptick here aimeth at.
And the reason of this difference between us, is Because there is propotionable difference between us about Subjectum quaestionis, the Subject and matter that the Apocaiyptick Here aimeth At.
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whilst all the rest stood gazing into the East for that purpose, one among them turned the clear contrary way and looked Westward; and he espied the shining of the Sun on the hill tops before him, sooner than they could espy the body of the Sun arising in the East before them.
while all the rest stood gazing into the East for that purpose, one among them turned the clear contrary Way and looked Westward; and he espied the shining of the Sun on the hill tops before him, sooner than they could espy the body of the Sun arising in the East before them.
I must therefore humbly crave your patience a little, whilst I speak something for the discovery of the meaning of the context, that so I may facilitate and plain the way to the understanding of the meaning of the words that I have chosen.
I must Therefore humbly crave your patience a little, while I speak something for the discovery of the meaning of the context, that so I may facilitate and plain the Way to the understanding of the meaning of the words that I have chosen.
therefore their change to evil was unchangable. Man carried the plea of weakness in his nature, they not. III. There is the same Grace, Christ, Promise, Covenant from the beginning.
Therefore their change to evil was unchangeable. Man carried the plea of weakness in his nature, they not. III. There is the same Grace, christ, Promise, Covenant from the beginning.
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He had named her quoad sexum, as to her sex, Chap. II. 23. Now he gives her another name of distinction. Then she was called Woman, because she was taken out of Man: Now Eve, because all living were to come out of her.
He had nam her quoad sexum, as to her sex, Chap. II 23. Now he gives her Another name of distinction. Then she was called Woman, Because she was taken out of Man: Now Eve, Because all living were to come out of her.
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She sees her error, The Serpent, saith she, deceived me; grows at enmity with him having now a surer comfort promised, to rely upon. II. God clothed them with skins, vers. 21. Which is an evidence that they sacrificed. For they had no need of slaying Beasts for any other purpose: Flesh they might not eat.
She sees her error, The Serpent, Says she, deceived me; grows At enmity with him having now a Surer Comfort promised, to rely upon. II God clothed them with skins, vers. 21. Which is an evidence that they sacrificed. For they had no need of slaying Beasts for any other purpose: Flesh they might not eat.
Noah knew clean and unclean Beasts, and sacrificed. This undoubtedly he had learned from the beginning. III. Observe that Luk. I. 70. As he spake by the mouth of his holy Prophets, which have been since the world began.
Noah knew clean and unclean Beasts, and sacrificed. This undoubtedly he had learned from the beginning. III. Observe that Luk. I. 70. As he spoke by the Mouth of his holy prophets, which have been since the world began.
and prophesied of him in the name of Eve; signifying life. And Eve prophesied of him in the name of Cain, Gen. IV. 1. She conceived and bare Cain, and said I have gotten a man from the Lord:
and prophesied of him in the name of Eve; signifying life. And Eve prophesied of him in the name of Cain, Gen. IV. 1. She conceived and bore Cain, and said I have got a man from the Lord:
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IV. The promise of the Messiah was not given to a Castaway. It was given to Abraham and David, and others, that were righteous men. V. Religion began to be planted by Adam. Cain and Abel brought Sacrifice to God.
IV. The promise of the Messiah was not given to a Castaway. It was given to Abraham and David, and Others, that were righteous men. V. Religion began to be planted by Adam. Cain and Abel brought Sacrifice to God.
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The Church began with Adam. Else what confusion would there have been in the world? VII. The Sabbath was given from the beginning, and Adam kept it. VIII. All Gods dealings with him were to forward Faith in him.
The Church began with Adam. Else what confusion would there have been in the world? VII. The Sabbath was given from the beginning, and Adam kept it. VIII. All God's dealings with him were to forward Faith in him.
Such were his Cursing the ground; his expelling him out of Eden: his enjoyning him Sacrifice, and the Sabbath. IX. Adam is ranked with holy ones, Gen. V. These things laid together may be sufficient to prove that Adam and Eve believed and obtained life.
Such were his Cursing the ground; his expelling him out of Eden: his enjoining him Sacrifice, and the Sabbath. IX. Adam is ranked with holy ones, Gen. V. These things laid together may be sufficient to prove that Adam and Eve believed and obtained life.
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And he, 1. A root of a seed, as Adam was. 2. Of an infinite Righteousness and Obedience beyond Adam. 3. One that should by Obedience destroy the works of the Devil for his own seed. V. Adam saw no way of recovery, but by trusting in him.
And he, 1. A root of a seed, as Adam was. 2. Of an infinite Righteousness and obedience beyond Adam. 3. One that should by obedience destroy the works of the devil for his own seed. V. Adam saw no Way of recovery, but by trusting in him.
God must be satisfied, he could not do it: obeyed, he could not obey. Therefore he had no way but to cast himself on Christs obedience. VI. The Covenant only held out Christ, to be trusted and believed on.
God must be satisfied, he could not do it: obeyed, he could not obey. Therefore he had no Way but to cast himself on Christ Obedience. VI. The Covenant only held out christ, to be trusted and believed on.
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Obedience was required even by the Law of Nature, and creatureship Faith was therefore enforced, because they could not perfectly obey. VII. The Promise given in the curse of Satan, that God would put enmity between the seed of the Woman and the seed of the Serpent, and that the Womans seed should bruise the Serpents head:
obedience was required even by the Law of Nature, and creatureship Faith was Therefore Enforced, Because they could not perfectly obey. VII. The Promise given in the curse of Satan, that God would put enmity between the seed of the Woman and the seed of the Serpent, and that the Woman's seed should bruise the Serpents head:
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this had that effect upon them, that they set themselves to defy Satan, and cleave to the seed promised. VIII. That Mercy that created them in an instant so perfect, recovered them in an instant.
this had that Effect upon them, that they Set themselves to defy Satan, and cleave to the seed promised. VIII. That Mercy that created them in an instant so perfect, recovered them in an instant.
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Then it was on Nature, Self-holiness, Freedom of Will; sandy foundations, because changeable. Now on a Rock, Grace, and the Righteousness of Christ. III.
Then it was on Nature, Self-holiness, Freedom of Will; sandy foundations, Because changeable. Now on a Rock, Grace, and the Righteousness of christ. III.
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That Christ should break the head of the Serpent contained the promise of all good things. V. They were under such Evangelical revealings, that they wanted nothing needful for Salvation.
That christ should break the head of the Serpent contained the promise of all good things. V. They were under such Evangelical revealings, that they wanted nothing needful for Salvation.
Let us consider in the next place, what sins are most devilish, and how men come up to them, James III. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish. There are degrees of sin:
Let us Consider in the next place, what Sins Are most devilish, and how men come up to them, James III. 15. This Wisdom Descendeth not from above, but is earthly, sensual, devilish. There Are Degrees of since:
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he offers Christ all the Kingdoms of the world, Matth. IV. Nor is he lascivious. They misconstrue Gen. VI. 2. that thought from thence, that the Angels lay with Women. Nor is he luxurious.
he offers christ all the Kingdoms of the world, Matthew IV. Nor is he lascivious. They misconstrue Gen. VI. 2. that Thought from thence, that the Angels lay with Women. Nor is he luxurious.
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His name is Satan, that is an Enemy to what is good. 4. Lying and falshood. That appeared sufficiently in the story of the Fall. And in Joh. VIII. 44. He is a Lyar, and the Father of it.
His name is Satan, that is an Enemy to what is good. 4. Lying and falsehood. That appeared sufficiently in the story of the Fallen. And in John VIII. 44. He is a Liar, and the Father of it.
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as the Devil doth? I hate Michaiah, saith Ahab. There were some that spake evil of the Christians, only because they ran not into the same excess of riot with themselves. 4. And so we may say of Lying. There are Children of falshood among us.
as the devil does? I hate Michaiah, Says Ahab. There were Some that spoke evil of the Christians, only Because they ran not into the same excess of riot with themselves. 4. And so we may say of Lying. There Are Children of falsehood among us.
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so far degenerate from its excellency and end. II. It may make us moum to consider what we carry within us, if God leave us. III. Not to think so little of Pride, Envy, Lying, as most do.
so Far degenerate from its excellency and end. II It may make us moum to Consider what we carry within us, if God leave us. III. Not to think so little of Pride, Envy, Lying, as most doe.
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For these sins are the nearest resemblances of the Devil. IV. How great a work is Renovation: For men to be made partakers of the Devine Nature, 2 Pet. I. 4. who had so much before pertaken of the Devils. V. We had need to pray, that God would keep us from such mischief.
For these Sins Are the nearest resemblances of the devil. IV. How great a work is Renovation: For men to be made partakers of the Divine Nature, 2 Pet. I. 4. who had so much before pertaken of the Devils. V. We had need to pray, that God would keep us from such mischief.
Wicked mens sins are set down, that we may avoid them as Rocks. 1 Cor. X. 6. These things were our Examples, to the intent we should not lust after evil things as they also lusted.
Wicked men's Sins Are Set down, that we may avoid them as Rocks. 1 Cor. X. 6. These things were our Examples, to the intent we should not lust After evil things as they also lusted.
In the words we have a description of the Father, and the eldest son, viz. the Devil and Cain. I. The Devil described by a most proper denomination, NONLATINALPHABET, The wicked one.
In the words we have a description of the Father, and the eldest son, viz. the devil and Cain. I. The devil described by a most proper denomination,, The wicked one.
I. The denomination of the Devil, That wicked one. So he is stiled, Matth. XII. 45. Then goeth he, and taketh with himself seven other Spirits more wicked than himself. Eph. VI. 16. Taking the shield of Faith, wherewith ye shall be able to quench all the siery darts of the wicked.
I. The denomination of the devil, That wicked one. So he is styled, Matthew XII. 45. Then Goes he, and Takes with himself seven other Spirits more wicked than himself. Ephesians VI. 16. Taking the shield of Faith, wherewith you shall be able to quench all the siery darts of the wicked.
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So some understand that petition in the Lords Prayer, NONLATINALPHABET, Deliver us from Evil: that is, the Evil one. Nay Ephes. VI. 12. the Devil is called Wickedness in the Abstract:
So Some understand that petition in the lords Prayer,, Deliver us from Evil: that is, the Evil one. Nay Ephesians VI. 12. the devil is called Wickedness in the Abstract:
First, He is called NONLATINALPHABET, The Wicked one, in opposition to NONLATINALPHABET, The Holy one. As the unclean Spirit is opposed to the holy Spirit;
First, He is called, The Wicked one, in opposition to, The Holy one. As the unclean Spirit is opposed to the holy Spirit;
so the wicked to the holy. As the Children of God and the Children of the Devil are opposed, vers. 10. so here in regard of their nature. There are some therefore that define the Devil by what is most contrary to God. 1. He is become contrary.
so the wicked to the holy. As the Children of God and the Children of the devil Are opposed, vers. 10. so Here in regard of their nature. There Are Some Therefore that define the devil by what is most contrary to God. 1. He is become contrary.
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but in regard of the bent of his will. As in our selves we may read too much of the Devil in that respect, that our Wills run so contrary to Gods. No, contrary to that that will be contrary:
but in regard of the bent of his will. As in our selves we may read too much of the devil in that respect, that our Wills run so contrary to God's No, contrary to that that will be contrary:
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He is called NONLATINALPHABET, He that opposeth. His contrariety is resolved, and wilful. In the first Fall, he set himself up against God, to be head. He despised his charge:
He is called, He that Opposeth. His contrariety is resolved, and wilful. In the First Fallen, he Set himself up against God, to be head. He despised his charge:
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See those two things vers. 10. which distinguish the Children of God and of the Devil, Love and Righteousness; the same make the distinction between God and the Devil.
See those two things vers. 10. which distinguish the Children of God and of the devil, Love and Righteousness; the same make the distinction between God and the devil.
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Secondly, He is the Wicked one, as he is the Father of Wickedness. As Joh. VIII. 44: Ye are of your Father the Devil, and the Lusts of your Father ye will do. Ask who begat wicked works;
Secondly, He is the Wicked one, as he is the Father of Wickedness. As John VIII. 44: You Are of your Father the devil, and the Lustiest of your Father you will do. Ask who begat wicked works;
Whereas Adam had something ab extra, from without, that tempted him. 2. He is the Father of others wickedness, vers. 8. He that committeth sin is of the Devil.
Whereas Adam had something ab extra, from without, that tempted him. 2. He is the Father of Others wickedness, vers. 8. He that Committeth since is of the devil.
Secondly, Quoad indignationem Dei in peccatum, in respect of Gods indignation against sin. But not Quoad aeternam iram, in respect of Eternal wrath.
Secondly, Quoad indignationem Dei in peccatum, in respect of God's Indignation against since. But not Quoad aeternam iram, in respect of Eternal wrath.
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So wicked ones by their wicked actings shew that they belong to the Wicked One. They are of him, That is, 1. Of his Kingdom, and pay a subjection to it. 2. Of his Spirit. 3. Of his Acting. And this brings us to the next particular. Viz.
So wicked ones by their wicked actings show that they belong to the Wicked One. They Are of him, That is, 1. Of his Kingdom, and pay a subjection to it. 2. Of his Spirit. 3. Of his Acting. And this brings us to the next particular. Viz.
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Seth was begotten in the image of Adam, Cain of the Devil. See against how many Divine and Humane Laws and bonds he did this Act. 1. It was besides reason. There was room enough in the world for both.
Seth was begotten in the image of Adam, Cain of the devil. See against how many Divine and Humane Laws and bonds he did this Act. 1. It was beside reason. There was room enough in the world for both.
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and the Land wherein they were strangers could not bear them because of their Cattel. 2. It was contrary to reason. 1. In that they should have been mutually helpful.
and the Land wherein they were Strangers could not bear them Because of their Cattle. 2. It was contrary to reason. 1. In that they should have been mutually helpful.
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And 2. Why should not Abel live as well as he? 3. It was contrary to Nature. He was his Brother-twin with him. 4. Contrary to the tender dealing of God. 5. Contrary to all reason and Religion. He slew him, because his works were righteous:
And 2. Why should not Abel live as well as he? 3. It was contrary to Nature. He was his Brother-twin with him. 4. Contrary to the tender dealing of God. 5. Contrary to all reason and Religion. He slew him, Because his works were righteous:
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whether it be for our punishment. 2. To be jealous of an untroubled condition. 3. This may teach with more patience and chearfulness to bear the Cross.
whither it be for our punishment. 2. To be jealous of an untroubled condition. 3. This may teach with more patience and cheerfulness to bear the Cross.
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Fulfil ye the measure of your Fathers, saith Christ to the Jews, Matth. XXIII. 32. And Psal LXXIII. 4. There are no bands in their death, but their strength is firm.
Fulfil you the measure of your Father's, Says christ to the jews, Matthew XXIII. 32. And Psalm LXXIII. 4. There Are no bans in their death, but their strength is firm.
What would Cain wish more than this, to live and be secure? What would some give for such a Patent? If he live, What Murthers more may he commit? What a discouragement may he be to Righteousness? How may the eye of humane reason stand amazed at this providence? We may take up that of Jeremiah, Chap. XII. 1. Righteous art thou, O Lord,
What would Cain wish more than this, to live and be secure? What would Some give for such a Patent? If he live, What Murders more may he commit? What a discouragement may he be to Righteousness? How may the eye of humane reason stand amazed At this providence? We may take up that of Jeremiah, Chap. XII. 1. Righteous art thou, Oh Lord,
Therefore the Law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteousness: therefore wrong judgment proceedeth.
Therefore the Law is slacked, and judgement does never go forth: for the wicked does compass about the righteousness: Therefore wrong judgement Proceedeth.
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And, Shall not the Judg of all the world do right? Yet what Righteousness seems in this? We may satisfie our selves concerning this, by these considerations: I. Abel was happier dying, than Cain living.
And, Shall not the Judge of all the world do right? Yet what Righteousness seems in this? We may satisfy our selves Concerning this, by these considerations: I Abel was Happier dying, than Cain living.
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Gods judgments are a great deep: and the footsteps of them are not known. III. The greatest seeming earthly prosperity may be the greatest punishment.
God's Judgments Are a great deep: and the footsteps of them Are not known. III. The greatest seeming earthly Prosperity may be the greatest punishment.
so afflictions and troubles may be signs of his care and good will. 4. Not to envy the prosperity of the wicked. 5. To labour so to live as to be able to give a comfortable account of long life and age.
so afflictions and Troubles may be Signs of his care and good will. 4. Not to envy the Prosperity of the wicked. 5. To labour so to live as to be able to give a comfortable account of long life and age.
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For how could all that met him know Gods mind by this mark, (whatever it was) namely, That God would not have him killed? Therefore Aben Ezra understands it that God gave him a sign, till he believed it, viz. That God would preserve his life.
For how could all that met him know God's mind by this mark, (whatever it was) namely, That God would not have him killed? Therefore Ben Ezra understands it that God gave him a Signen, till he believed it, viz. That God would preserve his life.
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Suppose a Council were called what to do with Cain. You would say, Cut him off: Gods wisdom and justice saith, Let him live. Long life and prosperity in it self a blessing,
Suppose a Council were called what to do with Cain. You would say, cut him off: God's Wisdom and Justice Says, Let him live. Long life and Prosperity in it self a blessing,
Consider Cain 's temper, and then consider him banished from the Church, and from the memorials of his duty that Gods constant service would give him, turned loose to his lusts,
Consider Cain is temper, and then Consider him banished from the Church, and from the memorials of his duty that God's constant service would give him, turned lose to his Lustiest,
See vers. 24. Cain was avenged sevenfold. It was a sore judgment, when God said, My Spirit shall not always strive with Man, Gen. VI. 3. I will trouble them no more, Hos. IV. 14. I will not punish your Daughters when they commit Whoredom.
See vers. 24. Cain was avenged sevenfold. It was a soar judgement, when God said, My Spirit shall not always strive with Man, Gen. VI. 3. I will trouble them no more, Hos. IV. 14. I will not Punish your Daughters when they commit Whoredom.
A SERMON PREACHED upon EXODUS XX. 5. For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me.
A SERMON PREACHED upon EXODUS XX. 5. For I the Lord thy God am a jealous God, visiting the iniquity of the Father's upon the Children unto the third and fourth generation of them that hate me.
Observe in the Prophets the great complaint against the people is for Idolatry and unrighteousness. The former the great injury done to God, the later to Men:
Observe in the prophets the great complaint against the people is for Idolatry and unrighteousness. The former the great injury done to God, the later to Men:
Vanities, 1 King. XVI. 26. Jer. XIV. 22. Lyes, Esa. XLIV. 20. Jer. X. 14. And so is that to be understood, Rev. XXII. 15. Without are Dogs and Sorcerers,
Vanities, 1 King. XVI. 26. Jer. XIV. 22. Lies, Isaiah XLIV. 20. Jer. X. 14. And so is that to be understood, Rev. XXII. 15. Without Are Dogs and Sorcerers,
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and Whoremongers, and Murtherers, and Idolaters, and whosoever loveth, and maketh a lye. Jonah putteth both the names together, Jonah II. 8. They that observe lying vanities.
and Whoremongers, and Murderers, and Idolaters, and whosoever loves, and makes a lie. Jonah putteth both the names together, Jonah II 8. They that observe lying vanities.
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Nay the very name of abomination it self is given them, 1 King. XI. 7. Nay the very name of Devils is given them, Deut. XXXII. 17. 1 Cor. X. 20. And as thus in his word he hath shewed his detestation against Idols and Idolatry;
Nay the very name of abomination it self is given them, 1 King. XI. 7. Nay the very name of Devils is given them, Deuteronomy XXXII. 17. 1 Cor. X. 20. And as thus in his word he hath showed his detestation against Idols and Idolatry;
so hath he also in his providence, by those fearful judgments that he hath shewed against them that have been Idolatrous. Witness Jeroboam and his house:
so hath he also in his providence, by those fearful Judgments that he hath showed against them that have been Idolatrous. Witness Jeroboam and his house:
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It were a wonder, and thing of amazement, that the Church of Rome should ever be so zealous for Images, were it not that there is something more behind the curtains, than is seen.
It were a wonder, and thing of amazement, that the Church of Room should ever be so zealous for Images, were it not that there is something more behind the curtains, than is seen.
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But to omit the vanity of such a distinction, which hath been abundantly confuted by our Divines, where is their care of that rule of the Apostle, To avoid all appearance of evil? Certainly,
But to omit the vanity of such a distinction, which hath been abundantly confuted by our Divines, where is their care of that Rule of the Apostle, To avoid all appearance of evil? Certainly,
if there be not the appearance of Idolatry in worshipping before an Image, what call you the appearance of Idolatry? The Heathen persecutors of old thought their turn served,
if there be not the appearance of Idolatry in worshipping before an Image, what call you the appearance of Idolatry? The Heathen persecutors of old Thought their turn served,
Reason, and light of nature, and common sense one would think, should so cry this down to men that have their wits about them, that there might not any such Command from God be needful.
Reason, and Light of nature, and Common sense one would think, should so cry this down to men that have their wits about them, that there might not any such Command from God be needful.
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You may see how the Spirit of God does stand as it were wondring at the sottishness of those that make and worship Idols, in Esa. Chap. XL. and three or four Chapters forward.
You may see how the Spirit of God does stand as it were wondering At the sottishness of those that make and worship Idols, in Isaiah Chap. XL. and three or four Chapters forward.
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Who would have thought, that Israel having seen the wonders in Egypt, and the glory of God at Sinai, should ever, especially so suddenly, have worshipped a golden Calf,
Who would have Thought, that Israel having seen the wonders in Egypt, and the glory of God At Sinai, should ever, especially so suddenly, have worshipped a golden Calf,
and trample under feet, and the Image not able to say, What doest thou? 4. It being in the power of man to make his image in the likeness of man or beast,
and trample under feet, and the Image not able to say, What dost thou? 4. It being in the power of man to make his image in the likeness of man or beast,
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It is no wonder God proclaims himself a jealous God in this case, when the love, service and worship, due to him, is given to an Idol, to a piece of wood or stone, silver or gold.
It is no wonder God proclaims himself a jealous God in this case, when the love, service and worship, due to him, is given to an Idol, to a piece of wood or stone, silver or gold.
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As if he had said, Does any ask, what Gods jealousie means? It means a consuming fire. And so the Prophet Zephany explains it also, Chap. I. 18. The whole land shall be devoured by the fire of his jealousie.
As if he had said, Does any ask, what God's jealousy means? It means a consuming fire. And so the Prophet Zephany explains it also, Chap. I. 18. The Whole land shall be devoured by the fire of his jealousy.
The rest of the verse is an exposition of the first clause, God is jealous. What means that? And read the first clause in the Text, I the Lord thy God am a jealous God.
The rest of the verse is an exposition of the First clause, God is jealous. What means that? And read the First clause in the Text, I the Lord thy God am a jealous God.
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In Esa. IX. 6, 7. Where he is speaking of Christ, his Names and Kingdom, that he should be called Wonderful, Counseller, &c. And that of the encrease of his government,
In Isaiah IX. 6, 7. Where he is speaking of christ, his Names and Kingdom, that he should be called Wondered, Counsellor, etc. And that of the increase of his government,
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and peace there should be no end, upon the throne of David, and upon his Kingdom, to order and establish it with judgment and justice from henceforth, ever for ever, he concludes, NONLATINALPHABET, The zeal of the Lord of Hosts will perform this.
and peace there should be no end, upon the throne of David, and upon his Kingdom, to order and establish it with judgement and Justice from henceforth, ever for ever, he concludes,, The zeal of the Lord of Hosts will perform this.
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And so Esa. XXXVII. 32. where he promiseth comfortable things to his distressed people, and saith, Out of Jerusalem shall go forth a remnant, and concludes NONLATINALPHABET, the Zeal of the Lord of Hosts shall do this.
And so Isaiah XXXVII. 32. where he promises comfortable things to his distressed people, and Says, Out of Jerusalem shall go forth a remnant, and concludes, the Zeal of the Lord of Hosts shall do this.
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By this we may conceive of the jealousie of God, only adding the observation of that expression that is so frequent, viz. Gods complaining that his people went a whoring from him, Hos. I. 2. The Land hath committed great whoredom in departing from the Lord:
By this we may conceive of the jealousy of God, only adding the observation of that expression that is so frequent, viz. God's complaining that his people went a whoring from him, Hos. I. 2. The Land hath committed great whoredom in departing from the Lord:
and so went a whoring after other Gods. God takes it in anger and disdain, that men should give away those hearts, affections, that love and service, that is due to God, to any thing besides God.
and so went a whoring After other God's God Takes it in anger and disdain, that men should give away those hearts, affections, that love and service, that is due to God, to any thing beside God.
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God doth very oft title the Church of Israel his children, and oft his wife, that he had married to himself, Jer. III. 1. He had taken them for his wife, she had played the harlot with many lovers, yet if she would return, he would take her again.
God does very oft title the Church of Israel his children, and oft his wife, that he had married to himself, Jer. III. 1. He had taken them for his wife, she had played the harlot with many lovers, yet if she would return, he would take her again.
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I shall not insist to shew, how far the parallel fits any Christian Nation, that God hath taken more peculiarly to himself by the administration of his Covenant among them.
I shall not insist to show, how Far the parallel fits any Christian nation, that God hath taken more peculiarly to himself by the administration of his Covenant among them.
By his Law concerning jealousie twixt man and wife, he hath shewed thee, O man, what thou mayest expect twixt thee and God, Numb. V. 12. to the end.
By his Law Concerning jealousy betwixt man and wife, he hath showed thee, Oh man, what thou Mayest expect betwixt thee and God, Numb. V. 12. to the end.
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But to return to Gods jealousie against the sin of Idolatry particularly, as this title of his, that he is a jealous God, is peculiarly affixed to the Command against Idolatry. And here I shall shew some particular evidences and instances of Gods jealousie against this sin.
But to return to God's jealousy against the since of Idolatry particularly, as this title of his, that he is a jealous God, is peculiarly affixed to the Command against Idolatry. And Here I shall show Some particular evidences and instances of God's jealousy against this since.
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and all such as are not obviously observed by every Reader of Scripture. First, To mention the passages of the Holy Ghost's stile in reference to this sin. I.
and all such as Are not obviously observed by every Reader of Scripture. First, To mention the passages of the Holy Ghost's style in Referente to this since. I.
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Observe, That in 2 Sam. XI. 21. who smote Abimelech the son of Jerubbosheth? Abimelech was the son of Jerubbaal, or Gedeon, as you may see, Judg. IX. where you have Abimelechs story.
Observe, That in 2 Sam. XI. 21. who smote Abimelech the son of Jerubbosheth? Abimelech was the son of Jerubbaal, or Gideon, as you may see, Judges IX. where you have Abimelechs story.
because Baal was the general name of an Idol, and the Holy Ghost in detestation of Idolatry changeth the name Baal, which signifieth a Lord, into Bosheth, which signifies Shame. And he calleth Gedeon, Jerubbosheth, instead of Jerubbaal, because Gedeon had made an Idol, that all Israel went a whoring after, Judg. VIII. 27.
Because Baal was the general name of an Idol, and the Holy Ghost in detestation of Idolatry changes the name Baal, which signifies a Lord, into Bosheth, which signifies Shame. And he calls Gideon, Jerubbosheth, instead of Jerubbaal, Because Gideon had made an Idol, that all Israel went a whoring After, Judges VIII. 27.
Of the same observation is that, that the son of Saul, whom his father named Eshbaal, the Holy Ghost in his story nameth Ishbosheth. You have a large story of Ishbosheth Sauls son, in 2 Sam. II. Now look among Sauls sons where they be reckoned,
Of the same observation is that, that the son of Saul, whom his father nam Eshbaal, the Holy Ghost in his story names Ishbosheth. You have a large story of Ishbosheth Saul's son, in 2 Sam. II Now look among Saul's Sons where they be reckoned,
changing it into the name Bosheth, shame. As the same Holy Ghost explains himself, and this matter, Jer. XI. 13. According to the number of the streets of Jerusalem, have ye set up Altars to that Shame, even Altars to burn incense to Baal. II. In reading Revelations, VII.
changing it into the name Bosheth, shame. As the same Holy Ghost explains himself, and this matter, Jer. XI. 13. According to the number of the streets of Jerusalem, have you Set up Altars to that Shame, even Altars to burn incense to Baal. II In reading Revelations, VII.
And the golden Calves were set up by Jeroboam of Ephraim; and the one in Ephraim and the other in Dan. And the Holy Ghost doth point as it were with the finger at those Idolatries,
And the golden Calves were Set up by Jeroboam of Ephraim; and the one in Ephraim and the other in Dan. And the Holy Ghost does point as it were with the finger At those Idolatries,
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As here mention is made of visiting to the third and fourth generation, observe that passage, Matth. I. 8. and see whether the stile of the Holy Ghost do not hint the very same thing:
As Here mention is made of visiting to the third and fourth generation, observe that passage, Matthew I. 8. and see whither the style of the Holy Ghost do not hint the very same thing:
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Joram begat Ozias. Now look in the story of the Kings and Chronicles, and you will find, that Joram begat Ahaziah, and Ahaziah Joash, and Joash Amaziah, and Amaziah Ozias. So that here three descents are wanting or dashed out:
Jhoram begat Ozias. Now look in the story of the Kings and Chronicles, and you will find, that Jhoram begat Ahaziah, and Ahaziah Joash, and Joash Amaziah, and Amaziah Ozias. So that Here three descents Are wanting or dashed out:
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and that he walked in the Idolatries of Ahab, 2 King. VIII. 18. And here the Holy Ghost to hint his distast of such Idolatry, blots out his children to the third, nay fourth generation, out of the Line and Genealogy of our Saviour.
and that he walked in the Idolatries of Ahab, 2 King. VIII. 18. And Here the Holy Ghost to hint his distaste of such Idolatry, blots out his children to the third, nay fourth generation, out of the Line and Genealogy of our Saviour.
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and not on the earth or into the air? Why not into the dunghil rather than into the water, that the people must drink? By this very thing God would shew, that he was a jealous God against Idolatry, by putting the people to the very same trial for this Idolatry, that the wife suspected of Adultery was to be put to by the jealous husband, Numb. V. she was put to drink water and dust, and if she proved guilty, her belly swelled, and her thigh rotted, and so gave plain evidence of her guilt.
and not on the earth or into the air? Why not into the dunghill rather than into the water, that the people must drink? By this very thing God would show, that he was a jealous God against Idolatry, by putting the people to the very same trial for this Idolatry, that the wife suspected of Adultery was to be put to by the jealous husband, Numb. V. she was put to drink water and dust, and if she proved guilty, her belly swelled, and her thigh rotted, and so gave plain evidence of her guilt.
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Now how could they know who had committed Idolatry among so many hundred thousands? How could they pick out the men that were guilty? Why, the discovery is in the very same way.
Now how could they know who had committed Idolatry among so many hundred thousands? How could they pick out the men that were guilty? Why, the discovery is in the very same Way.
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and some other miraculous evidence was given, whereby they were discovered, and whereby God discovered himself to be a jealous God, visiting the sins of Idolaters.
and Some other miraculous evidence was given, whereby they were discovered, and whereby God discovered himself to be a jealous God, visiting the Sins of Idolaters.
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concerning which let us first take up the words of Deborah, Chap. V. 8. (For though the history of that war is set many Chapters after the story of Deborah, yet was it a great while before her,
Concerning which let us First take up the words of Deborah, Chap. V. 8. (For though the history of that war is Set many Chapters After the story of Deborah, yet was it a great while before her,
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Was there a sheild or spear seen among forty thousand in Israel? No sooner Idolatry, but vengeance; no sooner new gods, but war in the gates: and war with a witness, that destroyed forty thousand of Israel, and above twenty thousand of Benjamin.
Was there a shield or spear seen among forty thousand in Israel? No sooner Idolatry, but vengeance; no sooner new God's, but war in the gates: and war with a witness, that destroyed forty thousand of Israel, and above twenty thousand of Benjamin.
But she hints the sad slaughter of Israel; which was sent by God, and encouraged by him to go against Benjamin: and yet when they went to battel, they fell forty thousand. Strange!
But she hints the sad slaughter of Israel; which was sent by God, and encouraged by him to go against Benjamin: and yet when they went to battle, they fell forty thousand. Strange!
and caused forty thousand to fall in battel, though he had sent, and encouraged them to it. III. A third passage let be that, which yet comes more near the Text:
and caused forty thousand to fallen in battle, though he had sent, and encouraged them to it. III. A third passage let be that, which yet comes more near the Text:
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and offered sacrifice unto the Idol, &c. Then God turned and gave them up to worship the host of Heaven, &c. This speaks God a jealous God against Idolatry,
and offered sacrifice unto the Idol, etc. Then God turned and gave them up to worship the host of Heaven, etc. This speaks God a jealous God against Idolatry,
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II. Then, visiting the iniquity of the fathers upon the children, &c. All the question and scruple about the thing is Quo jure. Where is Gods justice in this to visit the sins of him that sinned upon him, that sinneth not;
II Then, visiting the iniquity of the Father's upon the children, etc. All the question and scruple about the thing is Quo jure. Where is God's Justice in this to visit the Sins of him that sinned upon him, that Sinneth not;
sins of the fathers upon the children, who probably were never witting or assenting to the Fathers sin? It is Gods strict commandment to men, Deut. XXIV. 16. The fathers shall not be put to death for the children,
Sins of the Father's upon the children, who probably were never witting or assenting to the Father's since? It is God's strict Commandment to men, Deuteronomy XXIV. 16. The Father's shall not be put to death for the children,
And doth not he go contrary to that rule himself, when he visits the sins of the fathers upon the children? And it is his proclaiming again, Ezek. XVIII. 4. Behold all souls are mine;
And does not he go contrary to that Rule himself, when he visits the Sins of the Father's upon the children? And it is his proclaiming again, Ezekiel XVIII. 4. Behold all Souls Are mine;
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Shall he condemn millions of millions for the fault they never committed, charge upon them the crime they never consented to? I shall not stay my discourse upon this. The answer is ready: in Adam was all mankind:
Shall he condemn millions of millions for the fault they never committed, charge upon them the crime they never consented to? I shall not stay my discourse upon this. The answer is ready: in Adam was all mankind:
First, Was not that hard measure, as you may think, that when Corah, Dathan and Abiram, the Parents only had sinned, that not only they should go down quick into the pit,
First, Was not that hard measure, as you may think, that when Corah, Dathan and Abiram, the Parents only had sinned, that not only they should go down quick into the pit,
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Secondly, Seems it not hard measure, that when that generation at the building of Babel had only sinned against God in that design for setting up Idolatry, that not only they should be given up to Idolatry, and blindness;
Secondly, Seems it not hard measure, that when that generation At the building of Babel had only sinned against God in that Design for setting up Idolatry, that not only they should be given up to Idolatry, and blindness;
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but the Heathen, their posterity, to scores of generations? The like, that when that generation only had sinned in murthering Christ, not only they should bear the guilt of his blood,
but the Heathen, their posterity, to scores of generations? The like, that when that generation only had sinned in murdering christ, not only they should bear the guilt of his blood,
Among their cares to leave them well, as the word in the world goes, i. e. rich, to be sure to take this care, that while they leave them well, they leave them not ill. Sin not for thy childrens sake, that they smart not for thy faults, when thou art gone.
Among their Cares to leave them well, as the word in the world Goes, i. e. rich, to be sure to take this care, that while they leave them well, they leave them not ill. since not for thy Children's sake, that they smart not for thy Faults, when thou art gone.
And when Parents are so fond of that part of themselves, their children, that they will venture soul and body and all to Hell for the advancement of their children, is it any injustice in God to lash them in that part, that is most tender and delicate to them? II. I might speak, that it appertains to divine justice in special manner to frustrate the designs of ungodly men,
And when Parents Are so found of that part of themselves, their children, that they will venture soul and body and all to Hell for the advancement of their children, is it any injustice in God to lash them in that part, that is most tender and delicate to them? II I might speak, that it appertains to divine Justice in special manner to frustrate the designs of ungodly men,
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How frequently doth Scripture harp upon this string? Do I need to cite places, Job V. 12, 13. He disappointeth the devices of the crafty, &c. He taketh the wise in their own craftiness,
How frequently does Scripture harp upon this string? Do I need to Cite places, Job V. 12, 13. He disappointeth the devices of the crafty, etc. He Takes the wise in their own craftiness,
Our present question is, when it speaks of them, that hate him, whether he means Parents or Children, or both? I may very truly answer, both. And the meaning ariseth to this, Visiting the sins of the Fathers, that hate God upon the Children that hate God:
Our present question is, when it speaks of them, that hate him, whither he means Parents or Children, or both? I may very truly answer, both. And the meaning arises to this, Visiting the Sins of the Father's, that hate God upon the Children that hate God:
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Secondly, That which we would observe is, That his shewing mercy to thousands of them that love him, implies that every one loves him, that partakes of mercy. So Visiting the iniquity of the Fathers upon the Children unto the third and fourth generation, implies that every generation hates him, that is so visited, viz. when Children imitate the wickedness of their Parents.
Secondly, That which we would observe is, That his showing mercy to thousands of them that love him, Implies that every one loves him, that partakes of mercy. So Visiting the iniquity of the Father's upon the Children unto the third and fourth generation, Implies that every generation hates him, that is so visited, viz. when Children imitate the wickedness of their Parents.
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First, He begins with a righteous man, vers. 5. and speaks of the particulars of his godliness, hath not eaten upon the Mountains, &c. and concludes, He is just, he shall live, vers.
First, He begins with a righteous man, vers. 5. and speaks of the particulars of his godliness, hath not eaten upon the Mountains, etc. and concludes, He is just, he shall live, vers.
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9. Then at vers. 10. he proposeth the case, that if such a good man beget a bad son, a robber, a shedder of blood, &c. And of him he concludes, He shall surely dye, and his blood shall be upon him, vers.
9. Then At vers. 10. he Proposeth the case, that if such a good man beget a bad son, a robber, a shedder of blood, etc. And of him he concludes, He shall surely die, and his blood shall be upon him, vers.
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13. Then at vers. 14. he proposeth the case of that wicked mans son, that is not wicked like the father, that seeth all his Fathers sins, which he hath done,
13. Then At vers. 14. he Proposeth the case of that wicked men son, that is not wicked like the father, that sees all his Father's Sins, which he hath done,
His Fathers sins shall not be visited on him, if he follow not his Fathers iniquity, vers. 20. The soul that sinneth shall dye, the son shall not bear the iniquity of the father,
His Father's Sins shall not be visited on him, if he follow not his Father's iniquity, vers. 20. The soul that Sinneth shall die, the son shall not bear the iniquity of the father,
So that first, no son is damned for the iniquity of his father, (we speak not of the guilt of Adams sin charged on his posterity, which is another case) but every one that is damned, is damned for his own sin.
So that First, no son is damned for the iniquity of his father, (we speak not of the guilt of Adams sin charged on his posterity, which is Another case) but every one that is damned, is damned for his own since.
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Nay God never accounted a child wicked, because his father was wicked. For thus Ezekiah had been undone, the good child of Ahaz as wicked a father, as who was most wicked.
Nay God never accounted a child wicked, Because his father was wicked. For thus Hezekiah had been undone, the good child of Ahaz as wicked a father, as who was most wicked.
But neither damned, nor accounted wicked any Heathen or Jews, that walked not in the same steps of those their wicked Predecessors in their blindness, Idolatry or Unbelief, or other sins. So that
But neither damned, nor accounted wicked any Heathen or jews, that walked not in the same steps of those their wicked Predecessors in their blindness, Idolatry or Unbelief, or other Sins. So that
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And the meaning of the passage is, that when God comes to visit the sins of wicked children upon them, he remembers the iniquity of their Parents also against them,
And the meaning of the passage is, that when God comes to visit the Sins of wicked children upon them, he remembers the iniquity of their Parents also against them,
Shall I give you an instance in the sins of a good father so visited upon wicked children, which may clear the visiting of the sins of a bad father upon wicked children? God had told David, that because of his killing Uriah with the sword, that the sword should never depart from his house, 2 Sam. XII. 10. So his son Amnon perished by the sword, his son Adonijah by the sword,
Shall I give you an instance in the Sins of a good father so visited upon wicked children, which may clear the visiting of the Sins of a bad father upon wicked children? God had told David, that Because of his killing Uriah with the sword, that the sword should never depart from his house, 2 Sam. XII. 10. So his son Amnon perished by the sword, his son Adonijah by the sword,
or at least is free and innocent from the sin of his father. Jeroboams son was taken away in his prime, 1 King. XIV. was not that for Jeroboams sin, that God cut off his child:
or At least is free and innocent from the since of his father. Jeroboams son was taken away in his prime, 1 King. XIV. was not that for Jeroboams since, that God Cut off his child:
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and he a good son, and that had not consented to his fathers sin, vers. 13. In him there is sound some good thing towards the Lord God of Israel? Here was justice indeed against the father,
and he a good son, and that had not consented to his Father's since, vers. 13. In him there is found Some good thing towards the Lord God of Israel? Here was Justice indeed against the father,
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and what had the poor child offended? Many first born in Egypt, it is like, were not guilty of their fathers cruelty towards Israel, and yet they must all go to it, they must dye.
and what had the poor child offended? Many First born in Egypt, it is like, were not guilty of their Father's cruelty towards Israel, and yet they must all go to it, they must die.
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Is here justice to the children, to smart thus for their fathers fault? To this I answer, First, We are to consider children as part of their Parents;
Is Here Justice to the children, to smart thus for their Father's fault? To this I answer, First, We Are to Consider children as part of their Parents;
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And is it not justice in God to punish wicked Parents in what part of themselves he pleaseth? It seems as lawful as for a King to punish a Traitor in what part of his body, head or hand or foot, it seems best to him.
And is it not Justice in God to Punish wicked Parents in what part of themselves he Pleases? It seems as lawful as for a King to Punish a Traitor in what part of his body, head or hand or foot, it seems best to him.
If Jeroboams hand wither for the sin of his whole Person, is it not just with God? And is it not a penalty upon the whole person? And upon this account it was not unjust with God,
If Jeroboams hand wither for the since of his Whole Person, is it not just with God? And is it not a penalty upon the Whole person? And upon this account it was not unjust with God,
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And this gives some reason of what the Apostle saith, That the child of a believing Father or Mother is holy, that is, is a Christian, for the believing Parents sake;
And this gives Some reason of what the Apostle Says, That the child of a believing Father or Mother is holy, that is, is a Christian, for the believing Parents sake;
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Original sin and guilt we derive not from our immediate Parents, but from our first Parent Adam: but some actual sins many children derive from their Parents.
Original since and guilt we derive not from our immediate Parents, but from our First Parent Adam: but Some actual Sins many children derive from their Parents.
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When we look upon the world, it may set us at a wonder, that this vast bulk of all things should be made in six days. Heaven and Earth and Seas in six days? How many houses in the world have cost the work of six years? Solomon was building the Temple seven years,
When we look upon the world, it may Set us At a wonder, that this vast bulk of all things should be made in six days. Heaven and Earth and Seas in six days? How many houses in the world have cost the work of six Years? Solomon was building the Temple seven Years,
He that made all things by his word, could have done it in one moment as well as six days, and with one word as well as six. And he that made all things of nothing could also have made all things in no length of time,
He that made all things by his word, could have done it in one moment as well as six days, and with one word as well as six. And he that made all things of nothing could also have made all things in no length of time,
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Such frivolous, impious and Atheistical Disputes may flesh and blood and carnal reason move about the actings of God, that hath not learned to resolve all his wonderful actings into these two great principles, his Power and Will. That he created all things with the word of his mouth of nothing, is no scruple,
Such frivolous, impious and Atheistical Disputes may Flesh and blood and carnal reason move about the actings of God, that hath not learned to resolve all his wondered actings into these two great principles, his Power and Will. That he created all things with the word of his Mouth of nothing, is no scruple,
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than by adoration of his Power and Will? And therefore as David for all his hast of fleeing from Absalom, yet when he came to the top of the Mount Olivet, he worshipped God, 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse,
than by adoration of his Power and Will? And Therefore as David for all his haste of fleeing from Absalom, yet when he Come to the top of the Mount Olivet, he worshipped God, 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse,
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And that let us do in the words, and Oh! that we might ever do it in the devotion of the four and twenty Elders, Revel. IV. 11. Thou art worthy, O Lord, to receive glory,
And that let us do in the words, and Oh! that we might ever do it in the devotion of the four and twenty Elders, Revel. IV. 11. Thou art worthy, Oh Lord, to receive glory,
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Others, that it grew together at hap hazzard of Atomes, or motes flying up and down, which at last met and conjoyned in this fabric of the world, which we behold.
Others, that it grew together At hap hazard of Atoms, or motes flying up and down, which At last met and conjoined in this fabric of the world, which we behold.
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When I look up to Heaven the work of thy fingers, the Moon and Stars, which thou hast ordained, I say, saith David, What is man that thou art mindful of him,
When I look up to Heaven the work of thy fingers, the Moon and Stars, which thou hast ordained, I say, Says David, What is man that thou art mindful of him,
or the son of man, that thou visitest him? We may also say upon such a prospect, Oh! what is God, what a divine and infinite power and wisdom and glory, that made so great,
or the son of man, that thou visitest him? We may also say upon such a prospect, Oh! what is God, what a divine and infinite power and Wisdom and glory, that made so great,
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And what is the reason? The people were ere long to be captived into Chaldea, and when they came there the Chaldees would be ready to be perswading them to worship their Gods. Poor Israel new come thither could not speake their Language,
And what is the reason? The people were ere long to be captived into Chaldea, and when they Come there the Chaldees would be ready to be persuading them to worship their God's Poor Israel new come thither could not speak their Language,
O! what an excellent study is it, to study God as the great Maker of Earth and Heaven to look seriously upon this great Fabric, the Variety, Order, Beauty of the Creatures;
OH! what an excellent study is it, to study God as the great Maker of Earth and Heaven to look seriously upon this great Fabric, the Variety, Order, Beauty of the Creatures;
when he can do such wondrous and incomprehensible things as these? How can this God create comforts to a poor afflicted child of his own? How can he find out means to deliver and releive a poor distressed Saint, that puts his trust in him,
when he can do such wondrous and incomprehensible things as these? How can this God create comforts to a poor afflicted child of his own? How can he find out means to deliver and relieve a poor distressed Saint, that puts his trust in him,
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and unchristianly move this question, Wherefore was it, that God made the world? The Scripture answers this too, Prov. XVI. 4. The Lord hath made all things for himself. Rev. IV. 11. For thou hast created all things,
and unchristianly move this question, Wherefore was it, that God made the world? The Scripture answers this too, Curae XVI. 4. The Lord hath made all things for himself. Rev. IV. 11. For thou hast created all things,
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why did he make this world, seeing he will mar it in time, and bring it to desolation? Why made he millions of men, whose end proves to be damned for ever? Had it not been as good, this house of the Universe had never been;
why did he make this world, seeing he will mar it in time, and bring it to desolation? Why made he millions of men, whose end Proves to be damned for ever? Had it not been as good, this house of the Universe had never been;
Secondly, We may give him that for a proper and direct reason of Gods creating all things, which the Apostle says, Rom. IX. 23. That he might make known the riches of his glory:
Secondly, We may give him that for a proper and Direct reason of God's creating all things, which the Apostle Says, Rom. IX. 23. That he might make known the riches of his glory:
It might almost be questioned, whether God could choose but create the world: not to put a necessity, or compulsion upon God, who doth freely whatever he doth,
It might almost be questioned, whither God could choose but create the world: not to put a necessity, or compulsion upon God, who does freely whatever he does,
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But in regard of that infinite goodness that is in God, could that do other than flow out upon the Creature? God from all Eternity dwelt in and with himself, blessed, ever blessed in the enjoyment of himself, and needed nothing beside himself.
But in regard of that infinite Goodness that is in God, could that doe other than flow out upon the Creature? God from all Eternity dwelled in and with himself, blessed, ever blessed in the enjoyment of himself, and needed nothing beside himself.
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God would give being to Creatures, that he might glorifie his own being; would communicate of his goodness to his Creatures, that he might glorifie his own goodness.
God would give being to Creatures, that he might Glorify his own being; would communicate of his Goodness to his Creatures, that he might Glorify his own Goodness.
So all terminates and centers in that great end, his own glory. He created the world to glorifie his power: gave being to Creatures that he might glorifie his own being: shews goodness to them, that he may glorifie his own goodness, and receive glorifying from them.
So all terminates and centers in that great end, his own glory. He created the world to Glorify his power: gave being to Creatures that he might Glorify his own being: shows Goodness to them, that he may Glorify his own Goodness, and receive glorifying from them.
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And at last, will destroy the world to glorifie his power and justice: damn the wicked to glorifie his truth and justice, and glorifie his Saints to glorifie his grace. So that God made all things for himself, that is for his own glory:
And At last, will destroy the world to Glorify his power and Justice: damn the wicked to Glorify his truth and Justice, and Glorify his Saints to Glorify his grace. So that God made all things for himself, that is for his own glory:
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That the world was made at Aequinox, all grant, but differ at which, whether about the eleventh of March, or twelfth of September; to me in September without all doubt.
That the world was made At Equinox, all grant, but differ At which, whither about the eleventh of March, or twelfth of September; to me in September without all doubt.
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Appels ripe, and ready to eat, as is too sadly plain in Adam and Eves eating the forbidden Fruit. To this we might add that God attributed the beginning of the year to March, upon Ecclesiastical account, upon their coming out of Egypt. Exod. XII. Which argues it had begun from some time else before.
Appels ripe, and ready to eat, as is too sadly plain in Adam and Eves eating the forbidden Fruit. To this we might add that God attributed the beginning of the year to March, upon Ecclesiastical account, upon their coming out of Egypt. Exod XII. Which argues it had begun from Some time Else before.
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NONLATINALPHABET The beginning of the year for stating of the feasts, is from March. See Exod. XXIII. 16. The feast of in-gathering in the end of the year.
The beginning of the year for stating of the feasts, is from March. See Exod XXIII. 16. The feast of ingathering in the end of the year.
For proof of this, we may have recourse to Scripture, to Reason, and to the Correspondence that was twixt the Fall and the Redemption. I. To prove it by Scripture.
For proof of this, we may have recourse to Scripture, to Reason, and to the Correspondence that was betwixt the Fallen and the Redemption. I. To prove it by Scripture.
Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations, &c. And in this verse he shews, how vain such confidences are.
Their inward Thought is, that their houses shall continue for ever, and their Dwelling places to all generations, etc. And in this verse he shows, how vain such confidences Are.
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For in the Original the words speak literally thus, Adam in honour lodged not all night, but was flitted out of his honour before his first night came.
For in the Original the words speak literally thus, Adam in honour lodged not all night, but was flitted out of his honour before his First night Come.
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And if it were so with him in his great honour, and in his great ability to have stood and remained in his honour, it is much more so with man, that is become sinful, mortal, and nothing but fading.
And if it were so with him in his great honour, and in his great ability to have stood and remained in his honour, it is much more so with man, that is become sinful, Mortal, and nothing but fading.
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First, It is without all question, that the Devil would slack no time, but as he was fallen himself through his spite and malice at the happiness and honour of Adam; so he would hasten all he could, to bring him out of his happiness and honour, which he so much spited and maliced.
First, It is without all question, that the devil would slack no time, but as he was fallen himself through his spite and malice At the happiness and honour of Adam; so he would hasten all he could, to bring him out of his happiness and honour, which he so much spited and maliced.
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so God himself the great Creator tells us, Job. XXXVIII. 4, 5, 6, 7. Where wast thou when I laid the foundations of the earth, &c. Who hath laid the measures thereof,
so God himself the great Creator tells us, Job. XXXVIII. 4, 5, 6, 7. Where wast thou when I laid the foundations of the earth, etc. Who hath laid the measures thereof,
and the sure foundation of all holiness, grace and eternal life. And III. Do but observe what correspondence there is twixt the Fall and Redemption; and the later will speak the former to have been on Adams first day.
and the sure Foundation of all holiness, grace and Eternal life. And III. Do but observe what correspondence there is betwixt the Fallen and Redemption; and the later will speak the former to have been on Adams First day.
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Ah! what a glassy brittle thing is poor humane nature, when it is so shaken all to pieces from so great perfection, that it holds not whole above three hours,
Ah! what a glassy brittle thing is poor humane nature, when it is so shaken all to Pieces from so great perfection, that it holds not Whole above three hours,
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But Ah! the glorious and divine power of the grace of the Lord Jesus, that inables a poor sinful Soul to hold out against the shocks of all the temptation of Hell,
But Ah! the glorious and divine power of the grace of the Lord jesus, that inables a poor sinful Soul to hold out against the shocks of all the temptation of Hell,
and on the Seventh day God rested, and blessed the Sabbath day, &c. And so the Chaldee Translater of the Psalms considers of the thing. For upon Psalm. XCII. which is intituled for the Sabbath day, he saith thus, A Psalm or Song, which Adam the first man sung concerning the Sabbath day.
and on the Seventh day God rested, and blessed the Sabbath day, etc. And so the Chaldee Translator of the Psalms considers of the thing. For upon Psalm. XCII. which is entitled for the Sabbath day, he Says thus, A Psalm or Song, which Adam the First man sung Concerning the Sabbath day.
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For when Adam and mankind, by his fall, was shattered all to pieces, and the noblest Creature, to whom God put all other Creatures in subjection, was himself become like the beasts that perish, the beasts that were put in subjection to him:
For when Adam and mankind, by his fallen, was shattered all to Pieces, and the Noblest Creature, to whom God put all other Creatures in subjection, was himself become like the beasts that perish, the beasts that were put in subjection to him:
But then you will say, that the first Sabbath was of Evangelical institution, not of moral: that then the law for keeping of it was not written in Adams heart, but was of Evangelical revelation.
But then you will say, that the First Sabbath was of Evangelical Institution, not of moral: that then the law for keeping of it was not written in Adams heart, but was of Evangelical Revelation.
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There are four sorts of Laws, which God hath given to men; Moral, Commentorative, Evangelical and Typical. Moral Laws are given in the Ten Commandments.
There Are four sorts of Laws, which God hath given to men; Moral, Commentorative, Evangelical and Typical. Moral Laws Are given in the Ten commandments.
but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, &c. So Jer. XVII. 21. Thus saith the Lord, Take heed to your selves, to bear no burthen on the Sabbath day,
but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, etc. So Jer. XVII. 21. Thus Says the Lord, Take heed to your selves, to bear no burden on the Sabbath day,
Friend, dost thou think God ever established idleness and folly by a Law? That he hallowed the Sabbath day to be a playing, fooling, sporting day? But Christian, how readest thou,
Friend, dost thou think God ever established idleness and folly by a Law? That he hallowed the Sabbath day to be a playing, fooling, sporting day? But Christian, how Readest thou,
to whet our thankfulness and faith with these thoughts. 1. When we have laboured all the week, to think of our Creator, that hath sustained us, fed, cloathed, brought us hitherto.
to whet our thankfulness and faith with these thoughts. 1. When we have laboured all the Week, to think of our Creator, that hath sustained us, fed, clothed, brought us hitherto.
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thereby to shew his own owning of his Sabbath, and checking and chiding those, that for greediness and distrust, would go out and think to gather some on that day.
thereby to show his own owning of his Sabbath, and checking and chiding those, that for greediness and distrust, would go out and think to gather Some on that day.
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And when he provided them Manna on the sixth day for the Sabbath also, what a lecture did he read, that he that observes the Sabbath and does Gods Will, ceasing from his own labour,
And when he provided them Manna on the sixth day for the Sabbath also, what a lecture did he read, that he that observes the Sabbath and does God's Will, ceasing from his own labour,
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And now look on the Sabbath in its Moral, Commemorative, Evangelical, Typical, and Ceremonial End. Look on it in its Royal Dress, with what possible it can put on, as Queen Esther was drest; and then view its beauty.
And now look on the Sabbath in its Moral, Commemorative, Evangelical, Typical, and Ceremonial End. Look on it in its Royal Dress, with what possible it can put on, as Queen Esther was dressed; and then view its beauty.
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viz. Whether its institution was not before the giving of the Law? In the Dispute about the Sabbath afoot in England some years ago, there were some went so high (shall I say?) or so low,
viz. Whither its Institution was not before the giving of the Law? In the Dispute about the Sabbath afoot in England Some Years ago, there were Some went so high (shall I say?) or so low,
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if he meant not, that the seventh day of that week was sanctified? And what sense were it to read the Command thus, For in six days the Lord made Heaven and Earth, &c. and rested the seventh day,
if he meant not, that the seventh day of that Week was sanctified? And what sense were it to read the Command thus, For in six days the Lord made Heaven and Earth, etc. and rested the seventh day,
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therefore two thousand five hundred and thirteen years after, he blessed the seventh day and hallowed it? But read it as it lies before you, He rested the seventh day,
Therefore two thousand five hundred and thirteen Years After, he blessed the seventh day and hallowed it? But read it as it lies before you, He rested the seventh day,
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because God rested; but in Deut. V. 15. because God delivered them out of Egypt. Thou, O Israel, thou must keep the Sabbath day in remembrance of thy deliverance out of Egypt: but withall he bids them, Remember to keep the Sabbath in memory of Gods resting.
Because God rested; but in Deuteronomy V. 15. Because God Delivered them out of Egypt. Thou, Oh Israel, thou must keep the Sabbath day in remembrance of thy deliverance out of Egypt: but withal he bids them, remember to keep the Sabbath in memory of God's resting.
Secondly, In the Universality of its reception, throughout of all ages. One generation left it to another, from Father to Son. And it is known to all Churches.
Secondly, In the Universality of its reception, throughout of all ages. One generation left it to Another, from Father to Son. And it is known to all Churches.
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As Psal. XIX. 2. Day unto day uttereth speech, and night unto night sheweth knowledge. So from Sabbath to Sabbath God is spoken of, and knowledge of divine things revealed.
As Psalm XIX. 2. Day unto day utters speech, and night unto night shows knowledge. So from Sabbath to Sabbath God is spoken of, and knowledge of divine things revealed.
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Fifthly, Its Durableness. Exod. XXXI. 16, 17. The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations for a perpetual covenant.
Fifthly, Its Durableness. Exod XXXI. 16, 17. The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations for a perpetual Covenant.
As great a Change as this do we not read in the Old Testament? viz. the change of the beginning of the year from September to March, Exod. XII. The year had a natural interest to begin in September, because then the world, the year and time began:
As great a Change as this do we not read in the Old Testament? viz. the change of the beginning of the year from September to March, Exod XII. The year had a natural Interest to begin in September, Because then the world, the year and time began:
and yet when God wrought for Israel an extraordinary work in redeeming them from Egypt, a figure of our redemption by Christ, he thought good to change the year from that time, that naturally it did begin.
and yet when God wrought for Israel an extraordinary work in redeeming them from Egypt, a figure of our redemption by christ, he Thought good to change the year from that time, that naturally it did begin.
and be called an Everlasting Ordinance, Exod. XII. 16. Yet upon occasion the Lord ordained it to be kept in the second month, Numb. IX. To this we may add Gods changing the very end and memorial of the Sabbath to Israel themselves.
and be called an Everlasting Ordinance, Exod XII. 16. Yet upon occasion the Lord ordained it to be kept in the second Monn, Numb. IX. To this we may add God's changing the very end and memorial of the Sabbath to Israel themselves.
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in Deut. V. where the Ten Commandments are repeated, it is in memorial of their redemption out of Egypt. Not unclothed of its first end, and memorial, but clothed upon.
in Deuteronomy V. where the Ten commandments Are repeated, it is in memorial of their redemption out of Egypt. Not unclothed of its First end, and memorial, but clothed upon.
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With the Angel? who was that? It was Christ the great Angel of the Covenant, as he is called, Mal. III. 1. The Angel of Gods presence, as he is called, Esai. LXIII. 9. Then, who spake with Moses at Mount Sinai? It was Christ.
With the Angel? who was that? It was christ the great Angel of the Covenant, as he is called, Malachi III. 1. The Angel of God's presence, as he is called, Isaiah. LXIII. 9. Then, who spoke with Moses At Mount Sinai? It was christ.
Who gave him the Lively Oracles, Laws, Testimonies, Statutes? It was Christ. And then might Christ, that gave them, dispose of them as seemed him good.
Who gave him the Lively Oracles, Laws, Testimonies, Statutes? It was christ. And then might christ, that gave them, dispose of them as seemed him good.
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So that if a Jew question, why Christ changed Circumcision into Baptism, the Paschal Lamb into Bread and Wine, the Jewish Sabbath, into the Christian Sabbath, The answer is ready, he was Lord of them, and might dispose of them.
So that if a Jew question, why christ changed Circumcision into Baptism, the Paschal Lamb into Bred and Wine, the Jewish Sabbath, into the Christian Sabbath, The answer is ready, he was Lord of them, and might dispose of them.
Het set up Circumcision, the Passover, the Jewish Sabbath, and might take them down, and alter them as he pleased. III. Ye read once and again in Scripture of Gods creating a new world, Esai.
Het Set up Circumcision, the Passover, the Jewish Sabbath, and might take them down, and altar them as he pleased. III. You read once and again in Scripture of God's creating a new world, Isaiah.
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The meaning of it, is Gods creating a new Estate of things under the Gospel: a new Church, the Jews cast off, and the Gentiles taken in: new ordinances in his Church;
The meaning of it, is God's creating a new Estate of things under the Gospel: a new Church, the jews cast off, and the Gentiles taken in: new ordinances in his Church;
Then certainly, a new Sabbath was fit for a new Creation: Lay these two places together Gen. I. 1. In the beginning God created the Heaven and the Earth, and Esai. LXV. 17. Behold! I create new Heavens and a new Earth.
Then Certainly, a new Sabbath was fit for a new Creation: Lay these two places together Gen. I. 1. In the beginning God created the Heaven and the Earth, and Isaiah. LXV. 17. Behold! I create new Heavens and a new Earth.
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and as the first Creation had the old Sabbath, so was it not fit, the new Creation should have a new Sabbath? As our Saviour speaks, Mat. IX. 17. New cloth must not be put into an old garment,
and as the First Creation had the old Sabbath, so was it not fit, the new Creation should have a new Sabbath? As our Saviour speaks, Mathew IX. 17. New cloth must not be put into an old garment,
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but had had on the shirt or piecing of the old Sabbath? And how unfit was it to have tyed Christians to the observation of the old Sabbath of the Jews?
but had had on the shirt or piecing of the old Sabbath? And how unfit was it to have tied Christians to the observation of the old Sabbath of the jews?
Observe the quotation, Acts XIII. 33. The promise which was made unto the Fathers, God hath fulfilled to us their Children, in that he hath raised up Jesus:
Observe the quotation, Acts XIII. 33. The promise which was made unto the Father's, God hath fulfilled to us their Children, in that he hath raised up jesus:
And compare the Creation and Christs Resurrection, whether of them was the greater matter? whether of them the greater work? Was not the Resurrection? Not indeed in regard of the Power, that effected both,
And compare the Creation and Christ Resurrection, whither of them was the greater matter? whither of them the greater work? Was not the Resurrection? Not indeed in regard of the Power, that effected both,
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and that that had destroyed the Creation, viz. Sin and Satan: and did set up a better world, a world of Grace and Eternal Life. 2. Had it not been better, that Man as he now was, sinful, had never been created,
and that that had destroyed the Creation, viz. since and Satan: and did Set up a better world, a world of Grace and Eternal Life. 2. Had it not been better, that Man as he now was, sinful, had never been created,
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THIS is the First Commandment of the Second Table, and it is the first with promise, Eph. VI. 2. Why it is the first of the second Table the reason is easie:
THIS is the First Commandment of the Second Table, and it is the First with promise, Ephesians VI. 2. Why it is the First of the second Table the reason is easy:
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because when the second Table teaches our duty towards our Neighbour, it is proper to begin with the Neighbour nearest to us, such is our Father and Mother; and with the Neighbour to whom we owe most peculiar Duty,
Because when the second Table Teaches our duty towards our Neighbour, it is proper to begin with the Neighbour nearest to us, such is our Father and Mother; and with the Neighbour to whom we owe most peculiar Duty,
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as we do to those that are comprehended under this title of Father and Mother. But why this is called the First Commandment with promise, is not so easie to resolve.
as we do to those that Are comprehended under this title of Father and Mother. But why this is called the First Commandment with promise, is not so easy to resolve.
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because there is no other promise in the Second Table: and the First Commandment with promise argues some other Commandments, with promise to follow after.
Because there is no other promise in the Second Table: and the First Commandment with promise argues Some other commandments, with promise to follow After.
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First, That in the Second Commandment is rather a description of God, than a direct Promise, A jealous God visiting the iniquity of the Fathers upon the Children, &c. and shewing mercy unto thousands of them that love me.
First, That in the Second Commandment is rather a description of God, than a Direct Promise, A jealous God visiting the iniquity of the Father's upon the Children, etc. and showing mercy unto thousands of them that love me.
And the first promise in the Law given to Israel is the promise of long life, That thy days may be long in the land, which the Lord thy God giveth thee.
And the First promise in the Law given to Israel is the promise of long life, That thy days may be long in the land, which the Lord thy God gives thee.
that it is a temporal promise concerning this life. II. The matter of the promise: Length of life in the Land, which the Lord thy God giveth thee. III. The suitableness of the Promise to the Command:
that it is a temporal promise Concerning this life. II The matter of the promise: Length of life in the Land, which the Lord thy God gives thee. III. The suitableness of the Promise to the Command:
The first leads us to this Observation, That the Promises given to Israel in the Law are most generally, and most apparently promises temporal, or of things concerning this life.
The First leads us to this Observation, That the Promises given to Israel in the Law Are most generally, and most apparently promises temporal, or of things Concerning this life.
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There may be an Emphasis put either upon, Thy days shall be long, or upon, Thy days long in the land. Honour thy Father and thy Mother, that thy days may be long;
There may be an Emphasis put either upon, Thy days shall be long, or upon, Thy days long in the land. Honour thy Father and thy Mother, that thy days may be long;
that thou mayst have long life. Or, Honour thy Father and thy Mother, &c. That thou mayst have long possession of the Land, which the Lord thy God giveth thee:
that thou Mayest have long life. Or, Honour thy Father and thy Mother, etc. That thou Mayest have long possession of the Land, which the Lord thy God gives thee:
and to our subsistence in this world? And so look upon those promises, that are in Levit. XXVI. and Deut. XXVIII. and you find them all referring to temporal and bodily things.
and to our subsistence in this world? And so look upon those promises, that Are in Levit. XXVI. and Deuteronomy XXVIII. and you find them all referring to temporal and bodily things.
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Hence it was that the Sadducees denyed the Resurrection and the world to come, because they only owned the five Books of Moses, and in all his Books they found not mention of any such thing.
Hence it was that the Sadducees denied the Resurrection and the world to come, Because they only owned the five Books of Moses, and in all his Books they found not mention of any such thing.
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And therefore when our Saviour is to answer a Cavil of theirs against the Resurrection, Mark XII. 18, &c. observe what he saith, vers. 26. Have you not read in the Book of Moses, &c. For he must prove the thing out of Moses to them,
And Therefore when our Saviour is to answer a Cavil of theirs against the Resurrection, Mark XII. 18, etc. observe what he Says, vers. 26. Have you not read in the Book of Moses, etc. For he must prove the thing out of Moses to them,
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And that which we are speaking to, that the promises of the Law are of temporal things, is also asserted by that, Heb. VIII. 6. He is the Mediator of a better Covenant, established upon better promises.
And that which we Are speaking to, that the promises of the Law Are of temporal things, is also asserted by that, Hebrew VIII. 6. He is the Mediator of a better Covenant, established upon better promises.
If the promises of the Law had been Heavenly promises, there could not have been better promises. Had they been of Grace and Glory, there could not have been better promises: but those of the Law were of this world, and earthly things.
If the promises of the Law had been Heavenly promises, there could not have been better promises. Had they been of Grace and Glory, there could not have been better promises: but those of the Law were of this world, and earthly things.
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And the Apostle Peter tells us, 2 Pet. I. 4. That there are given unto us exceeding great and precious promises, that by these we might be partakers of the Divine Nature.
And the Apostle Peter tells us, 2 Pet. I. 4. That there Are given unto us exceeding great and precious promises, that by these we might be partakers of the Divine Nature.
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if you look upon them reflexively one way, comparing them with sinful mens deserts, and they are great promises in comparison of what any man can deserve:
if you look upon them reflexively one Way, comparing them with sinful men's deserts, and they Are great promises in comparison of what any man can deserve:
Heavenly places, the word is ambiguous, (shall I say?) or large to signifie either, Heavenly places, and Heavenly things, as you may observe in the Text and Margin.
Heavenly places, the word is ambiguous, (shall I say?) or large to signify either, Heavenly places, and Heavenly things, as you may observe in the Text and Margin.
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Now whereas the Jews blessing was in an earthly place, the Land which the Lord their God gave them, he hath blessed us in heavenly places. Whereas it should be well with them in all outward earthly things, he hath blessed us with all spiritual blessings in Heavenly things. Their Promises did capacitate them to be partakers of the Creature, and of things below;
Now whereas the jews blessing was in an earthly place, the Land which the Lord their God gave them, he hath blessed us in heavenly places. Whereas it should be well with them in all outward earthly things, he hath blessed us with all spiritual blessings in Heavenly things. Their Promises did capacitate them to be partakers of the Creature, and of things below;
but 2 Pet. I. 4. There are given to us exceeding great and precious promises, whereby we are capacitated to be partakers of the Divine Nature. You see the difference:
but 2 Pet. I. 4. There Are given to us exceeding great and precious promises, whereby we Are capacitated to be partakers of the Divine Nature. You see the difference:
where hath been thy better Obedience? See what improvement the Apostle, or God by his mouth requires of us upon this account, • Cor. VII. 1. Having therefore these promises, Dearly beloved, Let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.
where hath been thy better obedience? See what improvement the Apostle, or God by his Mouth requires of us upon this account, • Cor. VII. 1. Having Therefore these promises, Dearly Beloved, Let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God.
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And first, we are to consider, That God hath given the promise of spiritual and heavenly things to the Church, long before these temporal promises were given to Israel. Christ, Grace, Eternal Life, enjoyment of God were promised from the first day of Adam: and so that promise went all along with the Church before the Law,
And First, we Are to Consider, That God hath given the promise of spiritual and heavenly things to the Church, long before these temporal promises were given to Israel. christ, Grace, Eternal Life, enjoyment of God were promised from the First day of Adam: and so that promise went all along with the Church before the Law,
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And how God made spiritual and heavenly promises before the Law, these and other places do abundantly testifie, Luk. I. 70, 71, &c. As he spake by the mouth of his Holy Prophets, which have been since the world began, &c. Tit. I. 2. In hope of Eternal Life, which God that cannot lye, promised before the world began.
And how God made spiritual and heavenly promises before the Law, these and other places do abundantly testify, Luk. I. 70, 71, etc. As he spoke by the Mouth of his Holy prophets, which have been since the world began, etc. Tit. I. 2. In hope of Eternal Life, which God that cannot lie, promised before the world began.
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and that Light shone in the darkness of the types of the Law, and in the darkness of the obscurity of the Prophesies: and the darkness comprehended it not.
and that Light shone in the darkness of the types of the Law, and in the darkness of the obscurity of the prophecies: and the darkness comprehended it not.
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As it is, Rom. X. 3. They being ignorant of Gods Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God.
As it is, Rom. X. 3. They being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God.
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And when that Man enquired, Matth. XIX. 16. What good thing shall I do, that I may have Eternal Life? and Christ bad him Keep the Commadments; he shewed what was meant by that, Levit. XVIII. 5. viz. That by keeping the Commandments, not only life here,
And when that Man inquired, Matthew XIX. 16. What good thing shall I do, that I may have Eternal Life? and christ bade him Keep the Commadments; he showed what was meant by that, Levit. XVIII. 5. viz. That by keeping the commandments, not only life Here,
but used such promises as might prove occasions of missing of those promises through misimprovement? And so we find that this very thing proved the ruine of the Jewish Nation;
but used such promises as might prove occasions of missing of those promises through misimprovement? And so we find that this very thing proved the ruin of the Jewish nation;
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With which opinion too many Christians do concurr, and look for some such glorious thing among the Jews, even this year, sixty six. Why, I say, did not God speak out spiritual and eternal things,
With which opinion too many Christians do concur, and look for Some such glorious thing among the jews, even this year, sixty six. Why, I say, did not God speak out spiritual and Eternal things,
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The Church of the Jews was a Child under age, Gal. IV. 1, 2, 3. and God deals with them as with Children, giving Ordinances and promises according to its childhood;
The Church of the jews was a Child under age, Gal. IV. 1, 2, 3. and God deals with them as with Children, giving Ordinances and promises according to its childhood;
Are there not thousands among Christians as carnal about Gods service as they? That dote as much upon Ceremony and outward formality in Gods worship,
are there not thousands among Christians as carnal about God's service as they? That dote as much upon Ceremony and outward formality in God's worship,
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What is the measure of the stature of the fulness of Christ? It is the mystical body of Christ in its full proportion, viz. Jew and Gentile joyned together.
What is the measure of the stature of the fullness of christ? It is the mystical body of christ in its full proportion, viz. Jew and Gentile joined together.
And it is as true, that in some sort it was needful, the means of knowledge should be but as it was, viz. that God by those means might make way to the knowledge and embracing of spiritual things under the Gospel, when it came.
And it is as true, that in Some sort it was needful, the means of knowledge should be but as it was, viz. that God by those means might make Way to the knowledge and embracing of spiritual things under the Gospel, when it Come.
A better way, to make way for the embracing of that, could not be used, than by shewing before the unprofitableness, the uneffectualness of their carnal worship.
A better Way, to make Way for the embracing of that, could not be used, than by showing before the unprofitableness, the uneffectualness of their carnal worship.
This the Apostle speaks to at large in the Epistle to the Hebrews, Chap. IX. 9. That gifts and offerings could not make him, that did the service, perfect.
This the Apostle speaks to At large in the Epistle to the Hebrews, Chap. IX. 9. That Gifts and offerings could not make him, that did the service, perfect.
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Their service was chargeable in gifts and offerings, and in going up to Jerusalem, &c. Therefore it was needful, that God should ply them with promises of temporal good, that they should lose nothing by his service,
Their service was chargeable in Gifts and offerings, and in going up to Jerusalem, etc. Therefore it was needful, that God should ply them with promises of temporal good, that they should loose nothing by his service,
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Observe that, Exod. XXXIV. 23. Thrice in the year shall all your men-children appear before the Lord God, the God of Israel, What objections might be made against that ordinance;
Observe that, Exod XXXIV. 23. Thrice in the year shall all your men-children appear before the Lord God, the God of Israel, What objections might be made against that Ordinance;
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And so might they except at the costliness of the Sacrifices, but his promise satisfied all, Thou shalt be blessed in the fruit of thy body and land, in the herds of thy Cattel, and flocks of thy Sheep.
And so might they except At the costliness of the Sacrifices, but his promise satisfied all, Thou shalt be blessed in the fruit of thy body and land, in the herds of thy Cattle, and flocks of thy Sheep.
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which required so much self-denial, and forsaking House and Lands; and which foretold of Persecution. God had satisfied his people before, that he would take care for their support, that none for Obedience to his Commandments should be a loser.
which required so much self-denial, and forsaking House and Lands; and which foretold of Persecution. God had satisfied his people before, that he would take care for their support, that none for obedience to his commandments should be a loser.
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And what affinity then, and agreement hath this promise with the Duty injoyned in the Command? One would think it were more suitable to have said, Honour thy Father and Mother, that thou mayest be honoured of thy Children.
And what affinity then, and agreement hath this promise with the Duty enjoined in the Command? One would think it were more suitable to have said, Honour thy Father and Mother, that thou Mayest be honoured of thy Children.
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I remember here the Gloss of some Jewish Expositors upon these words of Eve, Gen. IV. 1. When Cain was born, she said, I have gotten a man from the Lord.
I Remember Here the Gloss of Some Jewish Expositors upon these words of Eve, Gen. IV. 1. When Cain was born, she said, I have got a man from the Lord.
The Hebrew word, that is rendred From, in greatest propriety, when it signifies any thing (as sometimes it does not) is With: and so they render it, I have gotten a Man with the Lord. Which they construe to this sense, In the production of Adam, God only had an Agency,
The Hebrew word, that is rendered From, in greatest propriety, when it signifies any thing (as sometime it does not) is With: and so they render it, I have got a Man with the Lord. Which they construe to this sense, In the production of Adam, God only had an Agency,
as looking to the promise that Christ should be her seed:) It is very well known how much Parents contribute to the production and life of their Children.
as looking to the promise that christ should be her seed:) It is very well known how much Parents contribute to the production and life of their Children.
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Deut. XXV. 15, Thou shalt have a perfect and just weight, a perfect and just measure shalt thou have, that thy days may be prolonged in the Land, &c.
Deuteronomy XXV. 15, Thou shalt have a perfect and just weight, a perfect and just measure shalt thou have, that thy days may be prolonged in the Land, etc.
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so as to account it such a Blessing? If we well consider, what the Scripture speaks of the shortness and misery of humane life, it may seem to set us at a stand, to think that God should so often promise long life, when there is no such thing,
so as to account it such a Blessing? If we well Consider, what the Scripture speaks of the shortness and misery of humane life, it may seem to Set us At a stand, to think that God should so often promise long life, when there is no such thing,
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To speak to these scruples, and to reconcile the shortness of Man's life, and the miseries of the longest life, to the promise in the Text, we are to consider life, not comparatively, but simply.
To speak to these scruples, and to reconcile the shortness of Man's life, and the misery's of the longest life, to the promise in the Text, we Are to Consider life, not comparatively, but simply.
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for all Nations are a vast bulk and mass in themselves, but compared with God they are but as a drop, but as a smallest grain of dust. And so the Psalmist comparing the lasting of Heaven and Earth, with the everlastingness of God, makes them as of no lastingness at all.
for all nations Are a vast bulk and mass in themselves, but compared with God they Are but as a drop, but as a Smallest grain of dust. And so the Psalmist comparing the lasting of Heaven and Earth, with the everlastingness of God, makes them as of no lastingness At all.
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2. The longest life compared with the Saints in Glory is as nothing, 2 Cor. V. 1. This Tabernacle always dissolving, what is it to an Eternal building in the Heaven? Here we have none abiding City, saith the Apostle;
2. The longest life compared with the Saints in Glory is as nothing, 2 Cor. V. 1. This Tabernacle always dissolving, what is it to an Eternal building in the Heaven? Here we have none abiding city, Says the Apostle;
and therefore you find him asking him but that one question, How old art thou? And yet in Jacob 's computation his age was but short in comparison of his Fathers, that had gone before him:
and Therefore you find him asking him but that one question, How old art thou? And yet in Jacob is computation his age was but short in comparison of his Father's, that had gone before him:
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A long time for an ungodly Man to be provoking of God all along, and a long time for a godly man to be from home in this sinful world, and not got to Heaven.
A long time for an ungodly Man to be provoking of God all along, and a long time for a godly man to be from home in this sinful world, and not god to Heaven.
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I have formerly observed to you, that lives were shortned at the Flood, and brought from a thousand years almost, to about five hundred, or not so much.
I have formerly observed to you, that lives were shortened At the Flood, and brought from a thousand Years almost, to about five hundred, or not so much.
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which he did within a year and an half, or thereabout after he had given this promise at Sinai. Now if long life were such a promise, such a blessing,
which he did within a year and an half, or thereabouts After he had given this promise At Sinai. Now if long life were such a promise, such a blessing,
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Their Diet indeed was changed after the flood, from eating herbs and fruits of the ground, to a liberty to eat flesh and to that referr the words of Lamech upon the naming of his Son, Noah, Gen. V. 29. And he called his Name Noah, saying, this same shall comfort us concerning our work,
Their Diet indeed was changed After the flood, from eating herbs and fruits of the ground, to a liberty to eat Flesh and to that refer the words of Lamech upon the naming of his Son, Noah, Gen. V. 29. And he called his Name Noah, saying, this same shall Comfort us Concerning our work,
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First, We might ascribe the length of their lives something to the promise of life through Christ, that was given to Adam. And the nearer they were to the giving of the promise, the more might we conceive they received bodily vigor from the promise ▪ for temporal life,
First, We might ascribe the length of their lives something to the promise of life through christ, that was given to Adam. And the nearer they were to the giving of the promise, the more might we conceive they received bodily vigor from the promise ▪ for temporal life,
What was that that made Israel to multiply, and to be so fruitful in Egypt, even when they were overtoiled and worn out with labour? St. Stephen tells you, Act. VII. 17. that is was the strength of the promise. When the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt.
What was that that made Israel to multiply, and to be so fruitful in Egypt, even when they were overtoiled and worn out with labour? Saint Stephen tells you, Act. VII. 17. that is was the strength of the promise. When the time of the promise drew High, which God had sworn to Abraham, the people grew and multiplied in Egypt.
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and delivery, incomparably beyond the Woman of Egypt: as the Midwives do relate of them to Pharaoh, Exod. I. 19. For that was not a lye of the Midwives,
and delivery, incomparably beyond the Woman of Egypt: as the Midwives do relate of them to Pharaoh, Exod I. 19. For that was not a lie of the Midwives,
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Do we think Cain the Son of Adam, that wicked wretch, had such a long life? Enos, the Son of Seth, the Grand-child of Adam in that holy line lived nine hundred and five years.
Do we think Cain the Son of Adam, that wicked wretch, had such a long life? Enos, the Son of Seth, the Grandchild of Adam in that holy line lived nine hundred and five Years.
Think we Enoch, the Son of Cain, and Grand-child of Adam in that wicked line, lived so long? So after the flood Heber lived four hundred sixty four years.
Think we Enoch, the Son of Cain, and Grandchild of Adam in that wicked line, lived so long? So After the flood Heber lived four hundred sixty four Years.
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There was then no Scripture written, but the knowledge of God, and of the ways of God was conveyed from generation to generation, by word of mouth of those holy men.
There was then no Scripture written, but the knowledge of God, and of the ways of God was conveyed from generation to generation, by word of Mouth of those holy men.
And therefore God carried them on to so very great an age, that they might be props and pillars of Religion in their Families, to the sound and sure establishment of it.
And Therefore God carried them on to so very great an age, that they might be props and pillars of Religion in their Families, to the found and sure establishment of it.
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because of the peoples murmuring, and despising the pleasant Land. Upon which Moses then present makes the ninetieth Psalm. See vers. 7, 8, 9. We are consumed in thine anger, &c. And all our days pass away in thy wrath.
Because of the peoples murmuring, and despising the pleasant Land. Upon which Moses then present makes the ninetieth Psalm. See vers. 7, 8, 9. We Are consumed in thine anger, etc. And all our days pass away in thy wrath.
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So that by shortning lives in judgment, or in way of judgment, he shewed that that we are upon, that prolonging of life is a mercy or blessing. But this with including the proper end of this promise,
So that by shortening lives in judgement, or in Way of judgement, he showed that that we Are upon, that prolonging of life is a mercy or blessing. But this with including the proper end of this promise,
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Cain in vers. 14. reads in his own Conscience the Law of justice, which afterwards was given by the mouth of God, Gen. IX. 6. Whoso sheddeth mans blood, by man shall his blood be shed.
Cain in vers. 14. reads in his own Conscience the Law of Justice, which afterwards was given by the Mouth of God, Gen. IX. 6. Whoso sheds men blood, by man shall his blood be shed.
Some think he set some visible mark, or brand upon him, to signifie to all that he was Cain: but if God did not tell every man in the world, that he should not kill Cain, as well as he told Cain that he should not be killed, this was the likeliest way to have him murthered,
some think he Set Some visible mark, or brand upon him, to signify to all that he was Cain: but if God did not tell every man in the world, that he should not kill Cain, as well as he told Cain that he should not be killed, this was the likeliest Way to have him murdered,
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Therefore I should rather render it, and so the Original doth very properly, if not most properly bear it, He sets, or gave him a sign, that any finding him, should not slay him.
Therefore I should rather render it, and so the Original does very properly, if not most properly bear it, He sets, or gave him a Signen, that any finding him, should not slay him.
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Now this securing him against being killed, and Gods prolonging and preserving his life, was it in favour or punishment? Compare the rest of the dealing and words of God to him,
Now this securing him against being killed, and God's prolonging and preserving his life, was it in favour or punishment? Compare the rest of the dealing and words of God to him,
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when all was done, that he had never lived so long, never been born? So is it with the wicked of an hundred years old, Esai. LXV. 20. The sinner of an hundred years old is cursed.
when all was done, that he had never lived so long, never been born? So is it with the wicked of an hundred Years old, Isaiah. LXV. 20. The sinner of an hundred Years old is cursed.
But where is the fault? Not but that long life in it self is a blessing: but that man by abusing it hath turned it to a curse. There is no earthly blessing,
But where is the fault? Not but that long life in it self is a blessing: but that man by abusing it hath turned it to a curse. There is no earthly blessing,
This I have spoken to take off an Objection against long life 's being a blessing. There is undoubtedly a blessing in long life, otherwise God would never have so frequently,
This I have spoken to take off an Objection against long life is being a blessing. There is undoubtedly a blessing in long life, otherwise God would never have so frequently,
for they make Divine Ordinances, which in themselves are a savour of life, to become to them the savour of death; nay Christ himself to become a stumbling block, and their ruine.
for they make Divine Ordinances, which in themselves Are a savour of life, to become to them the savour of death; nay christ himself to become a stumbling block, and their ruin.
There is another Objection, That long life to many proves but long misery, therefore is not such a promise and blessing. Such are the miseries of this life,
There is Another Objection, That long life to many Proves but long misery, Therefore is not such a promise and blessing. Such Are the misery's of this life,
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Yea, better is he than both, that hath not yet been, which hath not seen the evil, which is done under the Sun. And how many of the Saints of God, that have spent their lives as well as ever men did,
Yea, better is he than both, that hath not yet been, which hath not seen the evil, which is done under the Sun. And how many of the Saints of God, that have spent their lives as well as ever men did,
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Even that it would please God to destroy me, and that he would loose his hand and cut me off. And Chap. VII. 15, 16. My soul chooseth strangling, and death rather than my life.
Even that it would please God to destroy me, and that he would lose his hand and Cut me off. And Chap. VII. 15, 16. My soul chooses strangling, and death rather than my life.
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For those holy mens desiring, because of their afflictions here, to have their lives cut off. 1. We neither wronged them nor Religion, should we say, it was an humane frailty and failing in them.
For those holy men's desiring, Because of their afflictions Here, to have their lives Cut off. 1. We neither wronged them nor Religion, should we say, it was an humane frailty and failing in them.
and some arguments in reason, that declare and proclaim it, as of it self to be a blessing. 1. Prov. III. 16. Solomon urging men to espouse and marry Wisdom, tells what Portion and Dower they shall have that get her:
and Some Arguments in reason, that declare and proclaim it, as of it self to be a blessing. 1. Curae III. 16. Solomon urging men to espouse and marry Wisdom, tells what Portion and Dower they shall have that get her:
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And indeed what are riches and honour, if a man have not length of days to enjoy? And the same Solomon commending old age, saith, Prov. XVI. 31. It is a Crown of glory, or, a glorious Crown,
And indeed what Are riches and honour, if a man have not length of days to enjoy? And the same Solomon commending old age, Says, Curae XVI. 31. It is a Crown of glory, or, a glorious Crown,
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for a curse and punishment, that the bloody and deceitful man shall not live out half his days, Psal. LV. 23. That the men of Eli 's House should dye in their prime, 1 Sam. II. 31. But I will name but one for all;
for a curse and punishment, that the bloody and deceitful man shall not live out half his days, Psalm LV. 23. That the men of Eli is House should die in their prime, 1 Sam. II 31. But I will name but one for all;
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how oft threatned, such and such shall be cut off. I need not to cite places, the Books of the Law are full of such expressions, shall be cut off from his people, from the congregation, &c. Which some understand of Excommunication, but it means cutting off by the hand of God, by some untimely or fatal death, or shortning of life.
how oft threatened, such and such shall be Cut off. I need not to Cite places, the Books of the Law Are full of such expressions, shall be Cut off from his people, from the congregation, etc. Which Some understand of Excommunication, but it means cutting off by the hand of God, by Some untimely or fatal death, or shortening of life.
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Ye have holy men in Scripture praying for prolonging of their lives, and that upon this warrant, that God promised long life as a blessing, Psal. XXI. 4. He asked life of thee,
You have holy men in Scripture praying for prolonging of their lives, and that upon this warrant, that God promised long life as a blessing, Psalm XXI. 4. He asked life of thee,
And so in the case of Ezekiah: how bitterly did he take the tidings of the cutting off of his days? Whether it were that it went sadly with him to dye of the Plague,
And so in the case of Hezekiah: how bitterly did he take the tidings of the cutting off of his days? Whither it were that it went sadly with him to die of the Plague,
even in his prime, and his life prolonged no further. IV. To this may be added, that God promised it for a peculiar blessing, Thou shalt come to thy grave in a good old age, Job V. 26. And how feeling a promise is that, Zech. VIII. 4. Thus saith the Lord of Hosts, There shall yet old Men and old Women dwell in the streets of Jerusalem,
even in his prime, and his life prolonged no further. IV. To this may be added, that God promised it for a peculiar blessing, Thou shalt come to thy grave in a good old age, Job V. 26. And how feeling a promise is that, Zechariah VIII. 4. Thus Says the Lord of Hosts, There shall yet old Men and old Women dwell in the streets of Jerusalem,
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and every man with his staff in his hand for every age? Methinks I see the streets full of such venerable heads and gravity, every one crowned with gray hairs,
and every man with his staff in his hand for every age? Methinks I see the streets full of such venerable Heads and gravity, every one crowned with grey hairs,
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But what need I arguments to prove this? What one thing is there in the world, that hath more votes and voices than this? For who is there, that desires not to live long, and see many days? And skin for skin,
But what need I Arguments to prove this? What one thing is there in the world, that hath more votes and voices than this? For who is there, that Desires not to live long, and see many days? And skin for skin,
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What do you think he thought he came into the world for, that when he dyed, commanded this to be written on his Tombstone, NONLATINALPHABET, &c. I have eaten much, and drunken much,
What do you think he Thought he Come into the world for, that when he died, commanded this to be written on his Tombstone,, etc. I have eaten much, and drunken much,
if haply they might feel after him, &c. And the same Apostle, 2 Cor. V. 15. They which live should not live to themselves, but to him by whom they live.
if haply they might feel After him, etc. And the same Apostle, 2 Cor. V. 15. They which live should not live to themselves, but to him by whom they live.
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because he gets much wealth, much credit, experience, wisdom, in so long a time: but because he hath got much interest in God, and done much service to God.
Because he gets much wealth, much credit, experience, Wisdom, in so long a time: but Because he hath god much Interest in God, and done much service to God.
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That of Solomon must be understood prudently, and we must be sure to take his right meaning in it, Eccles. III. 4. Better than either living or dead is he that hath not yet been.
That of Solomon must be understood prudently, and we must be sure to take his right meaning in it, Eccles. III. 4. Better than either living or dead is he that hath not yet been.
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But as to the thing it self absolutely considered, that paradox that is sometimes maintained in dispute in the Schools is true in some kind and degree, Praestat esse miserum, quam non esse.
But as to the thing it self absolutely considered, that paradox that is sometime maintained in dispute in the Schools is true in Some kind and degree, Praestat esse miserum, quam non esse.
Man, or Woman, art thou prepared to dye, if God should call at this very instant? If God send a messenger to bid thee set thy house in order for thou shalt die, couldst thou take it better than Ezekiah did? Dost thou not desire that God would spare,
Man, or Woman, art thou prepared to die, if God should call At this very instant? If God send a Messenger to bid thee Set thy house in order for thou shalt die, Couldst thou take it better than Hezekiah did? Dost thou not desire that God would spare,
and yet give some more respite, some longer time, some more space added to thy life? And why? Thou darest not say, that I may enjoy the world, take my pleasure, gather wealth, live in earthly delights yet longer.
and yet give Some more respite, Some longer time, Some more Molle added to thy life? And why? Thou Darest not say, that I may enjoy the world, take my pleasure, gather wealth, live in earthly delights yet longer.
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This by thy confession is the blessing, and a choice blessing of a long life; that a man may do God the more service, serve his generation the more, stock himself the more fully with grace for glory.
This by thy Confessi is the blessing, and a choice blessing of a long life; that a man may do God the more service, serve his generation the more, stock himself the more Fully with grace for glory.
Herein then properly is the blessing of prolonged life, that men have time to do for God and their Souls, to lay up good store for Heaven and Eternity, to stock up the comforts of a good Conscience,
Herein then properly is the blessing of prolonged life, that men have time to do for God and their Souls, to lay up good store for Heaven and Eternity, to stock up the comforts of a good Conscience,
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Sampson their last Judge, after whose death their seat declined, was of Dan: and their first publick Idolatry was in Dan. Sampsons life was sold for eleven hundred shekels of silver of every Philistin Prince, Chap. XVI. 5. And then look at the eleven hundred shekels of silver consecrated for making Micahs Idol, Chap. XVII. 2. which was set up in the Tribe of Dan, Chap. XVIII. 29. And you may easily perceive, that the Holy Ghost hath laid these stories thus together, that their sin in Dan, and shame in the fall of Sampson of Dan might be cast up together.
Sampson their last Judge, After whose death their seat declined, was of Dan: and their First public Idolatry was in Dan. Sampsons life was sold for eleven hundred shekels of silver of every Philistines Prince, Chap. XVI. 5. And then look At the eleven hundred shekels of silver consecrated for making Micahs Idol, Chap. XVII. 2. which was Set up in the Tribe of Dan, Chap. XVIII. 29. And you may Easily perceive, that the Holy Ghost hath laid these stories thus together, that their since in Dan, and shame in the fallen of Sampson of Dan might be cast up together.
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But how enquired he? By Urim and Thummim. So was Gods direction to them Numb. XXVII. 21. And Joshua shall stand before Eleazar the Priest, who shall ask counsil for him after the Judgment of Urim before the Lord.
But how inquired he? By Urim and Thummim. So was God's direction to them Numb. XXVII. 21. And joshua shall stand before Eleazar the Priest, who shall ask council for him After the Judgement of Urim before the Lord.
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I shall not tire you with diversities of opinions, I shall briefly lay down some particulars concerning this thing, upon which I my self am abundantly satisfied about it,
I shall not tire you with diversities of opinions, I shall briefly lay down Some particulars Concerning this thing, upon which I my self am abundantly satisfied about it,
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and upon which I suppose any that is not over curious may receive satisfaction. 1. None but knows the Dress of the High Priest, Exod. XXVIII. and particularly the brest-plate, the twelve stones, and the names of the twelve Tribes ingraven in upon them.
and upon which I suppose any that is not over curious may receive satisfaction. 1. None but knows the Dress of the High Priest, Exod XXVIII. and particularly the breastplate, the twelve stones, and the names of the twelve Tribes engraven in upon them.
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And by the Urim and Thummim is meant the twelve precious stones themselves, which are called Urim or Lights, or Brightness, because of their shineing Lustre;
And by the Urim and Thummim is meant the twelve precious stones themselves, which Are called Urim or Lights, or Brightness, Because of their shining Lustre;
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only this I cannot but observe, that till Solomons time there is mention and example of this enquiring by Urim: by Joshua, here in the Text, by Saul, by David, but after Solomons time no such mention:
only this I cannot but observe, that till Solomons time there is mention and Exampl of this inquiring by Urim: by joshua, Here in the Text, by Saul, by David, but After Solomons time no such mention:
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And hence it is that, as the Jews well observe, after the first generation after the return out of Captivity, the Oracle by Urim and Thummim, was not under the second Temple at all:
And hence it is that, as the jews well observe, After the First generation After the return out of Captivity, the Oracle by Urim and Thummim, was not under the second Temple At all:
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when the Spirit should be poured down in so abundant a measure, as it was, Act. II. He being High Priest that year, had one drop of that showre of divine Inspiration that fell that year, and he Prophesied.
when the Spirit should be poured down in so abundant a measure, as it was, Act. II He being High Priest that year, had one drop of that shower of divine Inspiration that fell that year, and he Prophesied.
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But before him had there been no High Priest, that was indued with the Spirit of Prophesie from the times of Nehemiah, Chap. VII. 65. and accordingly not the Oracle by Urim and Thummim.
But before him had there been no High Priest, that was endued with the Spirit of Prophesy from the times of Nehemiah, Chap. VII. 65. and accordingly not the Oracle by Urim and Thummim.
The High Priest with all his Habiliments on, particularly the Brest-plate with the twelve precious stones in it upon his brest, the Names of the twelve Tribes ingraven in the stones, stood before the Ark, only the Vail between,
The High Priest with all his Habiliments on, particularly the Breastplate with the twelve precious stones in it upon his breast, the Names of the twelve Tribes engraven in the stones, stood before the Ark, only the vail between,
He proposed the thing that was inquired, as Phinehas here in the Name of the People, shall I go up against my Brethren? And the Lord presently inspired him with immediate Revelation, discovering to him what was his mind in that case,
He proposed the thing that was inquired, as Phinehas Here in the Name of the People, shall I go up against my Brothers? And the Lord presently inspired him with immediate Revelation, discovering to him what was his mind in that case,
And thus have we done with the Historical concernment of the Text. And now instead of any doctrinal Observations upon it, I might take into Consideration three material inquiries, which lie fairly hinted in the three parts I have spoken to. I.
And thus have we done with the Historical concernment of the Text. And now instead of any doctrinal Observations upon it, I might take into Consideration three material inquiries, which lie fairly hinted in the three parts I have spoken to. I.
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From the third and last part, that speaks of their enquiring by Phinehas the High Priest, it may justly move this Quaere, whether the High Priest were Prophetick or Oracular by his Function? I take the hint for this, from the Rhemists note upon Caiaphas his Prophesying, Joh. XI. 50. where they say, that the gifts of the Holy Ghost followed his Order and Office, though he were so wicked;
From the third and last part, that speaks of their inquiring by Phinehas the High Priest, it may justly move this Quaere, whither the High Priest were Prophetic or Oracular by his Function? I take the hint for this, from the Rhemists note upon Caiaphas his Prophesying, John XI. 50. where they say, that the Gifts of the Holy Ghost followed his Order and Office, though he were so wicked;
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I shall especially pitch upon the two first, Namely, to take up that Inquiry, Why the Ark was called the Ark of the Covenant? And the resolution of that Quaere will help not a little to resolve the first,
I shall especially pitch upon the two First, Namely, to take up that Inquiry, Why the Ark was called the Ark of the Covenant? And the resolution of that Quaere will help not a little to resolve the First,
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And Psal. CXI. 9. He Commanded his Covenant for ever. He Commanded his Covenant; a strange expression, and a comfortless expression as one would think:
And Psalm CXI. 9. He Commanded his Covenant for ever. He Commanded his Covenant; a strange expression, and a comfortless expression as one would think:
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As he, I thought he would have stroked his hand over the sore, and prayed, and he bids only, Go wash in Jordan. So one would think, it should be said, He hath promised, tendred, ingaged his Covenant,
As he, I Thought he would have stroked his hand over the soar, and prayed, and he bids only, Go wash in Jordan. So one would think, it should be said, He hath promised, tendered, engaged his Covenant,
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and thereupon infer, that Christians are delivered from the obligation of the Moral Law, because they are not under the Covenant of Works, but the Covenant of Grace. And accordingly they understand that distinction of the old Covenant and new, mentioned so much by the Apostle in the Epistle to the Hebrews, that the old Covenant means the Moral Law, and the new Covenant the Gospel. To these men let me first speak in the style of God to Abraham, Gen. XV. 5. Look up to Heaven and count the Stars, if thou canst number them.
and thereupon infer, that Christians Are Delivered from the obligation of the Moral Law, Because they Are not under the Covenant of Works, but the Covenant of Grace. And accordingly they understand that distinction of the old Covenant and new, mentioned so much by the Apostle in the Epistle to the Hebrews, that the old Covenant means the Moral Law, and the new Covenant the Gospel. To these men let me First speak in the style of God to Abraham, Gen. XV. 5. Look up to Heaven and count the Stars, if thou Canst number them.
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which figure out the actings and Office of Christ, the Priesthood his Mediating, the Sacrifices his Death, cleansing with Blood his purging of Sin, and the like.
which figure out the actings and Office of christ, the Priesthood his Mediating, the Sacrifices his Death, cleansing with Blood his purging of since, and the like.
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And therefore that clause is set before the ten Commandments, and set after divers Commands afterwards, I am the Lord, as an argument sufficient to challenge obedience.
And Therefore that clause is Set before the ten commandments, and Set After diverse Commands afterwards, I am the Lord, as an argument sufficient to challenge Obedience.
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If thou performest perfect obedience according to the tenor of this Law, To love the Lord with all thy heart, &c. thou shalt be blessed, and enjoy God for ever;
If thou performest perfect Obedience according to the tenor of this Law, To love the Lord with all thy heart, etc. thou shalt be blessed, and enjoy God for ever;
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First, The Promissory part, If thou performest perfect obedience, thou shalt be saved. There is mercy, that God promiseth Salvation, as well as Justice that he requires obedience.
First, The Promissory part, If thou performest perfect Obedience, thou shalt be saved. There is mercy, that God promises Salvation, as well as justice that he requires Obedience.
and then what became of the equity of that Law? Did the Covenant of Grace extinguish Gods just claim of mans obedience? Nay, of mans perfect obedience? No,
and then what became of the equity of that Law? Did the Covenant of Grace extinguish God's just claim of men Obedience? Nay, of men perfect Obedience? No,
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So that this Law of obedience being founded in Gods being God, and in our being his creatures, it is impossible that God should make a Covenant with man for Grace and Salvation, and this not be included.
So that this Law of Obedience being founded in God's being God, and in our being his creatures, it is impossible that God should make a Covenant with man for Grace and Salvation, and this not be included.
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For though Promise and Covenant be sometimes convertible, yet the Promise barely considered is not the Covenant, without the Conditions of the Law affixed to it.
For though Promise and Covenant be sometime convertible, yet the Promise barely considered is not the Covenant, without the Conditions of the Law affixed to it.
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As the stress of Gods reconciliation to man is laid mainly in Scripture upon mans being reconciled to God, II Cor. V. 19. God was in Christ reconciling the World unto himself;
As the stress of God's reconciliation to man is laid mainly in Scripture upon men being reconciled to God, II Cor. V. 19. God was in christ reconciling the World unto himself;
And thus having spoken to that Question, which in our enumeration came the second, Why the Ark is called the Ark of the Covenant? It hath made some way to answer the first, How may Christians inquire of God in their doubtings, as Israel did here and elsewhere, in theirs?
And thus having spoken to that Question, which in our enumeration Come the second, Why the Ark is called the Ark of the Covenant? It hath made Some Way to answer the First, How may Christians inquire of God in their doubtings, as Israel did Here and elsewhere, in theirs?
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Or as relating to the Jews, as Christ applies it, Joh. VI. 45. the meaning is, that whereas they had been taught by men, either by Scribes and Pharisees, which were evil men,
Or as relating to the jews, as christ Applies it, John VI. 45. the meaning is, that whereas they had been taught by men, either by Scribes and Pharisees, which were evil men,
It was promised by God, that he would pour down of his Spirit in the last days, but it means the last days of Jerusalem; and when she had finished her days,
It was promised by God, that he would pour down of his Spirit in the last days, but it means the last days of Jerusalem; and when she had finished her days,
Tis not for Peter to enquire what should become of John; What is that to him? Joh. XXI. 22. But what is necessary for us to know, to the Law and to the Testimony, there you may learn it.
This not for Peter to inquire what should become of John; What is that to him? John XXI. 22. But what is necessary for us to know, to the Law and to the Testimony, there you may Learn it.
Is there any here that proposeth this question from a good heart, and for a good end? Let me close with him in the words of God, Esa. XXI. 12. If ye will enquire, enquire ye.
Is there any Here that Proposeth this question from a good heart, and for a good end? Let me close with him in the words of God, Isaiah XXI. 12. If you will inquire, inquire you.
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4. The ultimate resolution in this inquiry must be from the Mandatory part of the Covenant, not the Promissory. Many a man deceives himself, undoes himself by judging his case from the promises,
4. The ultimate resolution in this inquiry must be from the Mandatory part of the Covenant, not the Promissory. Many a man deceives himself, undoes himself by judging his case from the promises,
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look in Conscience, hast thou done thus? If so, thou mayst conclude that thou shalt participate of the promises that are affixt to such Commandments.
look in Conscience, hast thou done thus? If so, thou Mayest conclude that thou shalt participate of the promises that Are affixed to such commandments.
Peter does not conclude, Lord, thou lovest me, but Lord I love thee. Look on the Command, Love the Lord, then look in Conscience, and that gives the reflexion;
Peter does not conclude, Lord, thou Lovest me, but Lord I love thee. Look on the Command, Love the Lord, then look in Conscience, and that gives the reflection;
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At their first mustering they ask counsel of God, and he allows their quarrel, and appoints their Captain, vers. 18. And the Children of Israel arose and went up to the house of God,
At their First mustering they ask counsel of God, and he allows their quarrel, and appoints their Captain, vers. 18. And the Children of Israel arose and went up to the house of God,
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and asked counsel of God, and said which of us shall go up first to the battle against the Children of Benjamin? And the Lord said, Judah shall go up first. And yet when they come to fight, they lose two and twenty thousand men, vers. 21. They ask counsel of God again,
and asked counsel of God, and said which of us shall go up First to the battle against the Children of Benjamin? And the Lord said, Judah shall go up First. And yet when they come to fight, they loose two and twenty thousand men, vers. 21. They ask counsel of God again,
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But what was it they inquired about? If why they thus fell when God himself had encouraged them to the War, which was a very just Quaere; Had I or you been there, we might have resolved them without an Oracle.
But what was it they inquired about? If why they thus fell when God himself had encouraged them to the War, which was a very just Quaere; Had I or you been there, we might have resolved them without an Oracle.
But in the Chapter before that, Idolatry is publickly set up in the Tribe of Dan. And in the Chapter before that, it is publickly enough set up in the Town of Micah, and yet not one man, that stands up or stirs in the quarrel of the Lord.
But in the Chapter before that, Idolatry is publicly Set up in the Tribe of Dan. And in the Chapter before that, it is publicly enough Set up in the Town of micah, and yet not one man, that Stands up or stirs in the quarrel of the Lord.
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Oh Israel that art thus zealous in the quarrel of a Whore, and hast been no whit zealous in the cause of the Lord, it is no wonder if thou fall and fall again before thine enemies.
O Israel that art thus zealous in the quarrel of a Whore, and hast been no whit zealous in the cause of the Lord, it is no wonder if thou fallen and fallen again before thine enemies.
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So that had they inquired why they fell so many in the war, when God himself had set them to it, this answer might easily have been given without asking at an Oracle;
So that had they inquired why they fell so many in the war, when God himself had Set them to it, this answer might Easily have been given without asking At an Oracle;
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But before we pass further, the observation, how God encourages them to this war, and yet foils them in it, minds me of two cases, that are something parallel,
But before we pass further, the observation, how God encourages them to this war, and yet foils them in it, minds me of two cases, that Are something parallel,
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And was it possible that Phinehas should be then alive? He was one of the persons that came out of Egypt, Exod. VI. 23. And it was three hundred and fifty years at least,
And was it possible that Phinehas should be then alive? He was one of the Persons that Come out of Egypt, Exod VI. 23. And it was three hundred and fifty Years At least,
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yet must he be at the least three hundred and fifty years old, if he were alive at the death of Sampson, which is far above the date, that the ages of men went at at that time.
yet must he be At the least three hundred and fifty Years old, if he were alive At the death of Sampson, which is Far above the date, that the ages of men went At At that time.
This story of the war at Gibeah, and that before, of the Idolatry set up in Dan; and that before that, of the Idolatry set up by Micah in Mount Ephraim, being set in the latter end of the Book, which indeed for their proper time should have place near the beginning. And that
This story of the war At Gibeah, and that before, of the Idolatry Set up in Dan; and that before that, of the Idolatry Set up by micah in Mount Ephraim, being Set in the latter end of the Book, which indeed for their proper time should have place near the beginning. And that
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First, Because in Chap. II. 7. it is said that Idolatry broke out among them, assoon as the first generation that had seen the wonders in the Wilderness was dead and gone.
First, Because in Chap. II 7. it is said that Idolatry broke out among them, As soon as the First generation that had seen the wonders in the Wilderness was dead and gone.
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And thereupon Dan is omitted to be named among the sealed of the twelve Tribes, Revel. VII. Secondly, It is said that this occurrence at Gibeah was, when no King, i. e.
And thereupon Dan is omitted to be nam among the sealed of the twelve Tribes, Revel. VII. Secondly, It is said that this occurrence At Gibeah was, when no King, i. e.
Thirdly, The wickedness at Gibeah is reckoned for the first notorious piece of villany in the Land, Hos. X. 9. O Israel thou hast sinned from the days of Gibeah.
Thirdly, The wickedness At Gibeah is reckoned for the First notorious piece of villainy in the Land, Hos. X. 9. Oh Israel thou hast sinned from the days of Gibeah.
was there a shield or spear seen among forty thousand in Israel? They chose new Gods refers to the Idolatry in Dan. Then was war in the gates, to this Civil war in Gibeah in their own gates.
was there a shield or spear seen among forty thousand in Israel? They chosen new God's refers to the Idolatry in Dan. Then was war in the gates, to this Civil war in Gibeah in their own gates.
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So that this was the Covenant that God makes with Abraham there, that the uncircumcision should believe and become the sons of Abraham imbracing his faith.
So that this was the Covenant that God makes with Abraham there, that the uncircumcision should believe and become the Sons of Abraham embracing his faith.
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This Covenant and promise God confirms with a double seal. 1. With the change of his name from Abram to Abraham: from NONLATINALPHABET a high father to NONLATINALPHABET the father of a great multitude:
This Covenant and promise God confirms with a double seal. 1. With the change of his name from Abram to Abraham: from a high father to the father of a great multitude:
Not a seal of the righteousness by faith which Abraham had being uncircumcised, but of the righteousness by faith that the uncircumcision should have, when they came to believe.
Not a seal of the righteousness by faith which Abraham had being uncircumcised, but of the righteousness by faith that the uncircumcision should have, when they Come to believe.
Me thinks Peter speaks here concerning this righteousness, much like the tenour that the Psalmist doth concerning God, in Psal. LXXIII. 25. Their is nothing in the new Heaven but thee,
Me thinks Peter speaks Here Concerning this righteousness, much like the tenor that the Psalmist does Concerning God, in Psalm LXXIII. 25. Their is nothing in the new Heaven but thee,
Offer him as Satan once did to our Saviour, and try him with haec omnia tibi dabo, Paul, choose through all the World what thou wilt have, honours, riches, pleasures, profits, take what thou wilt and have.
Offer him as Satan once did to our Saviour, and try him with haec omnia tibi Dabo, Paul, choose through all the World what thou wilt have, honours, riches, pleasures, profits, take what thou wilt and have.
His great Master had taught him, and teacheth us all that this is the thing so desirable and to be longed after, Matth. V. 6. Blessed are they which do hunger and thirst after righteousness.
His great Master had taught him, and Teaches us all that this is the thing so desirable and to be longed After, Matthew V. 6. Blessed Are they which do hunger and thirst After righteousness.
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how would he upon his own experience of the excellency of it, magnifie this righteousness? Nay if a Dives could return from Hell to preach to his brethren,
how would he upon his own experience of the excellency of it, magnify this righteousness? Nay if a Dives could return from Hell to preach to his brothers,
I shall not enter into any of the various and nice disputes about Justification, I shall only speak something of the incomparable excellency of it, that if it may be, I may warm your hearts a little, in the desire and longing after it, which is so desirable and to be longed after.
I shall not enter into any of the various and Nicaenae disputes about Justification, I shall only speak something of the incomparable excellency of it, that if it may be, I may warm your hearts a little, in the desire and longing After it, which is so desirable and to be longed After.
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So I of this, to speak of it according to the theme proposed, as it is desirable and to be longed after, let me say, Justification is a mans being interessed in all Christs righteousness:
So I of this, to speak of it according to the theme proposed, as it is desirable and to be longed After, let me say, Justification is a men being interested in all Christ righteousness:
Laban spake high, when he said, All these things thou seest are mine, these Children are my Children, &c. XXXI. Gen. 43. But how high and glorious is that that may be said of a justified person? All thou hearest of Christ is thine, his life is thine, his death is thine, his obedience, merit, righteous spirit, all is thine.
Laban spoke high, when he said, All these things thou See Are mine, these Children Are my Children, etc. XXXI. Gen. 43. But how high and glorious is that that may be said of a justified person? All thou Hearst of christ is thine, his life is thine, his death is thine, his Obedience, merit, righteous Spirit, all is thine.
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Rom. I. 17. Here are two scruples, 1. Did not the Law reveal the righteousness of God? How then is it ascribed to the Gospel, that it reveals it? And 2. How doth it reveal it from faith to faith?
Rom. I. 17. Here Are two scruples, 1. Did not the Law reveal the righteousness of God? How then is it ascribed to the Gospel, that it reveals it? And 2. How does it reveal it from faith to faith?
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True indeed the Law revealed Gods condemning righteousness, but the Gospel his justifying righteousness; the righteousness of God in a more singular excellency.
True indeed the Law revealed God's condemning righteousness, but the Gospel his justifying righteousness; the righteousness of God in a more singular excellency.
And, secondly, this Righteousness is revealed in the Gospel from faith to faith. How, is that? I cannot take it only from one degree of faith to another,
And, secondly, this Righteousness is revealed in the Gospel from faith to faith. How, is that? I cannot take it only from one degree of faith to Another,
1. Does not the matter of imputation in his discourse there, and in deed in it self argue some descending relation, as I may tell it? Imputation is upon relation of descention.
1. Does not the matter of imputation in his discourse there, and in deed in it self argue Some descending Relation, as I may tell it? Imputation is upon Relation of descension.
IT is well they might so, and had warrant of promise so to do, otherwise where had their expectation been? The verses immediately before speak nothing but devastation and ruine of Heaven and Earth,
IT is well they might so, and had warrant of promise so to do, otherwise where had their expectation been? The Verses immediately before speak nothing but devastation and ruin of Heaven and Earth,
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To this they apply, Rom. VIII. 19, 20. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God, &c. They would make our Apostle say Sibboleth whether he will or no:
To this they apply, Rom. VIII. 19, 20. For the earnest expectation of the creature waits for the manifestation of the Sons of God, etc. They would make our Apostle say Sibboleth whither he will or no:
For the discovery of his meaning, have patience a little, whilst I make this observation clear unto you, which may be useful to you in reading several places of Scripture ▪
For the discovery of his meaning, have patience a little, while I make this observation clear unto you, which may be useful to you in reading several places of Scripture ▪
as if it were the destruction and dissolution of the whole world. Moses beginneth this stile in Deut. XXXII. 22. where he is speaking of that vengeance.
as if it were the destruction and dissolution of the Whole world. Moses begins this style in Deuteronomy XXXII. 22. where he is speaking of that vengeance.
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Would you not think that the dissolution of all things were in mention? Look upon the context and you find it to mean no other than the destruction of that Nation.
Would you not think that the dissolution of all things were in mention? Look upon the context and you find it to mean no other than the destruction of that nation.
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You would think that the whole universe were dissolving, but look but in the 27 vers. and it speaks no other than the dissolution of that people, For thus hath the Lord said, The whole land shall be desolate.
You would think that the Whole universe were dissolving, but look but in the 27 vers. and it speaks no other than the dissolution of that people, For thus hath the Lord said, The Whole land shall be desolate.
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and Christ speaks it out most plainly at vers. 34. where he afferts, that that present generation should not pass till all those things were fulfilled.
and christ speaks it out most plainly At vers. 34. where he afferts, that that present generation should not pass till all those things were fulfilled.
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The beloved Disciple follows his Masters stile upon the very same subject in the sixth of his Revelation, where after he had described the means of the destruction of this wretched people under the opening of certain seals, by Sword, Famine and Plague;
The Beloved Disciple follows his Masters style upon the very same Subject in the sixth of his Revelation, where After he had described the means of the destruction of this wretched people under the opening of certain Seals, by Sword, Famine and Plague;
And the Stars of Heaven fell unto the Earth, and the Heavens departed as a scroll that is rolled together and every mountain and Island were removed out of their places.
And the Stars of Heaven fell unto the Earth, and the Heavens departed as a scroll that is rolled together and every mountain and Island were removed out of their places.
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but look in the 16th verse and you find the very same words that our Saviour applies to the destruction of that people, Luke XXIII. 30. They said unto the mountains fall on us,
but look in the 16th verse and you find the very same words that our Saviour Applies to the destruction of that people, Lycia XXIII. 30. They said unto the Mountains fallen on us,
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and hide us, &c. Our Apostle Peters meaning is no other in the expression before my Text, where when he speaks of the Heavens being dissolved by fire, the Earth and the works therein burnt up,
and hide us, etc. Our Apostle Peter's meaning is no other in the expression before my Text, where when he speaks of the Heavens being dissolved by fire, the Earth and the works therein burned up,
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and the elements melting with fervent heat, he intends no other thing, then the dissolving of their Church and oeconomy by firy vengance, the consumption of their State by the flame of Gods indignation,
and the elements melting with fervent heat, he intends no other thing, then the dissolving of their Church and economy by firy vengeance, the consumption of their State by the flame of God's Indignation,
Not the Elements in Aristotles sense, of Fire, Air, Earth and Water, but the Elements in his brother Pauls sense whom he mentions presently after my Text, the carnal and beggerly Elements of their Mosaick rites and traditionary institutions.
Not the Elements in Aristotle sense, of Fire, Air, Earth and Water, but the Elements in his brother Paul's sense whom he mentions presently After my Text, the carnal and beggarly Elements of their Mosaic Rites and traditionary institutions.
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but for the fuller and clearer understanding of these things still, give me yet a little further patience to shew you, that as the destruction of that old World of the Jewish people and oeconomy is uttered by such expressions,
but for the fuller and clearer understanding of these things still, give me yet a little further patience to show you, that as the destruction of that old World of the Jewish people and economy is uttered by such expressions,
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as Esa. II. 2. Hos. III. 5. Jo•l II. 28. as he is cited by this our Apostle, Act. II. 17. these things are not to be allotted to the last days of the World,
as Isaiah II 2. Hos. III. 5. Jo•l II 28. as he is cited by this our Apostle, Act. II 17. these things Are not to be allotted to the last days of the World,
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For how improper is it to construe him in such a sense as some do, This is that which Joel foretold should come to pass in the last days of the world two or three thousand years hence?
For how improper is it to construe him in such a sense as Some do, This is that which Joel foretold should come to pass in the last days of the world two or three thousand Years hence?
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And so on the contrary the worst of men and times are foretold to be in those last days of Jerusalem, because they did not improve those mercies, I Tim. IV. 4. and II Tim. III. 1. and our Apostle in the third verse of this Chapter;
And so on the contrary the worst of men and times Are foretold to be in those last days of Jerusalem, Because they did not improve those Mercies, I Tim. IV. 4. and II Tim. III. 1. and our Apostle in the third verse of this Chapter;
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and divers other of the like nature. III. The vengance of Christ upon that people in that final destruction, is set out and called, his coming, his coming in his Kingdom, and in clouds, and with power and great glory. His coming. Joh. XXI. 22. In his Kingdom, Matth. XVI. ult. In power and glory, Matth. XXIV. 30. Nor is this any figure, for observe, vers. 34. This generation shall not pass till all these things be fulfilled.
and diverse other of the like nature. III. The vengeance of christ upon that people in that final destruction, is Set out and called, his coming, his coming in his Kingdom, and in Clouds, and with power and great glory. His coming. John XXI. 22. In his Kingdom, Matthew XVI. ult. In power and glory, Matthew XXIV. 30. Nor is this any figure, for observe, vers. 34. This generation shall not pass till all these things be fulfilled.
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IV. The state of the Church and Gospel after that dissolution, of that old World, is called sometimes the World to come, Heb. II. 5. sometimes new Heavens and new Earth, as in the Text;
IV. The state of the Church and Gospel After that dissolution, of that old World, is called sometime the World to come, Hebrew II 5. sometime new Heavens and new Earth, as in the Text;
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And in the words of the Text, of the new face and state of the Church and World, upon the dissolution when a new people and new oeconomy took place: We according to his promise.
And in the words of the Text, of the new face and state of the Church and World, upon the dissolution when a new people and new economy took place: We according to his promise.
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It is a strange opinion that would perswade you that the most glorious things that are foretold by the Prophets should come to pass when the Jews are called, which calling is yet expected:
It is a strange opinion that would persuade you that the most glorious things that Are foretold by the prophets should come to pass when the jews Are called, which calling is yet expected:
Such another passage is that of our Saviour, Matth. XXIV. 31. where when he had described the ruine of the Jewish Nation in the terms we have spoken of before;
Such Another passage is that of our Saviour, Matthew XXIV. 31. where when he had described the ruin of the Jewish nation in the terms we have spoken of before;
and it might be questioned, what then shall become of a Church, and where shall it be? The Son of man, saith he, shall send his Angels or Ministers, with the sound of the trumpet, of the Gospel, and they shall gather together his elect from the four winds, from one end of the Heaven to the other, among all Nations.
and it might be questioned, what then shall become of a Church, and where shall it be? The Son of man, Says he, shall send his Angels or Ministers, with the found of the trumpet, of the Gospel, and they shall gather together his elect from the four winds, from one end of the Heaven to the other, among all nations.
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and therefore it is no wonder, if when it is confirmed by the mouth of two such witnesses, he undoubtedly look for new Heavens and a new Earth according to such a promise. But what is meant by righteousness in this place? 1. Not Gods primitive or distributive righteousness or justice:
and Therefore it is no wonder, if when it is confirmed by the Mouth of two such Witnesses, he undoubtedly look for new Heavens and a new Earth according to such a promise. But what is meant by righteousness in this place? 1. Not God's primitive or distributive righteousness or Justice:
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In the old World, in all the World, and the same for this yesterday and to day and for ever. 2. Not that men were more righteous toward the latter end of the World,
In the old World, in all the World, and the same for this yesterday and to day and for ever. 2. Not that men were more righteous towards the latter end of the World,
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True indeed that promise of such glorious things was in the last days of Jerusalem; but where is any promise of any such things in the last days of the World? 3. Nor doth it mean the glorified estate,
True indeed that promise of such glorious things was in the last days of Jerusalem; but where is any promise of any such things in the last days of the World? 3. Nor does it mean the glorified estate,
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for where do you find righteousness applied to that estate? It is commonly applied to the state of believers here. 4. Therefore it means justification of sinners,
for where do you find righteousness applied to that estate? It is commonly applied to the state of believers Here. 4. Therefore it means justification of Sinners,
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That as God had promised to Create new Heavens and a new Earth, a new Church and People and oeconomy among the Gentiles, when the old Judaick one should be destroyed:
That as God had promised to Create new Heavens and a new Earth, a new Church and People and economy among the Gentiles, when the old Judaic one should be destroyed:
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but upon the believing Gentiles most especially both because of the multitude that were justified, and men that before had been so far from righteousness.
but upon the believing Gentiles most especially both Because of the multitude that were justified, and men that before had been so Far from righteousness.
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You may see a picture of what is intended in this Text, in the fourth of the Revelation, where there is a scheme of this new World that our Apostle speaketh of from the promise in the Prophet.
You may see a picture of what is intended in this Text, in the fourth of the Revelation, where there is a scheme of this new World that our Apostle speaks of from the promise in the Prophet.
There is a scene fashioned of Christ sitting in the midst of the Gospel Church, platformed according to the form of Gods dwelling in the midst of the people of Israel in his Tabernacle, and upon the mercy seat.
There is a scene fashioned of christ sitting in the midst of the Gospel Church, platformed according to the from of God's Dwelling in the midst of the people of Israel in his Tabernacle, and upon the mercy seat.
About his Throne were, First, four living Creatures on the four sides of it, as the four squadrons of Priests and Levites pitched on the four sides of the Tabernacle betwixt God and the people.
About his Throne were, First, four living Creatures on the four sides of it, as the four squadrons of Priests and Levites pitched on the four sides of the Tabernacle betwixt God and the people.
as the squadrons of the people pitched on the one side of the squadron of the Priests and Levites. And it is said these four and twenty Elders were clothed in white; which speaks the very things we are speaking of;
as the squadrons of the people pitched on the one side of the squadron of the Priests and Levites. And it is said these four and twenty Elders were clothed in white; which speaks the very things we Are speaking of;
And that is these words in Rom. IV. 11. Abraham received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised.
And that is these words in Rom. IV. 11. Abraham received the Signen of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised.
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whereas these words which he had yet are not at all in the Original, as you that cannot read the Original may see by that that they are written in a different character. The Greek hath it thus, NONLATINALPHABET.
whereas these words which he had yet Are not At all in the Original, as you that cannot read the Original may see by that that they Are written in a different character. The Greek hath it thus,.
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And that this sense is most agreeable to the intent of the Apostle in that place, needs no more proof then the serious observing of the nature of his discourse from those words forward.
And that this sense is most agreeable to the intent of the Apostle in that place, needs no more proof then the serious observing of the nature of his discourse from those words forward.
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And that it is most agreeable to the end of the institution of circumcision, needs no more proof than the serious observing of the story of its institution.
And that it is most agreeable to the end of the Institution of circumcision, needs no more proof than the serious observing of the story of its Institution.
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A SERMON PREACHED AT HERTFORD Assise, March 17. 1664. JOHN VIII. 9. And they being convinced by their own conscience, went out one by one, beginning at the eldest even to the last.
A SERMON PREACHED AT HERTFORD Assize, March 17. 1664. JOHN VIII. 9. And they being convinced by their own conscience, went out one by one, beginning At the eldest even to the last.
EVEN so be it with all that deal in falshood, as these persons do, that are spoken of by the Text. So be it with every one who at this time and occasion when Conscience should be stirring,
EVEN so be it with all that deal in falsehood, as these Persons do, that Are spoken of by the Text. So be it with every one who At this time and occasion when Conscience should be stirring,
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Any one that can swallow down and choak his Conscience with a false Oath, any one that shall intend a false Testimony, lay in a false accusation, or maintain a wrong cause.
Any one that can swallow down and choke his Conscience with a false Oath, any one that shall intend a false Testimony, lay in a false accusation, or maintain a wrong cause.
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There is hardly any Commentator upon the Gospel or this Chapter, but he will tell you that this story of the adulterous woman was wanting and left out of some Greek Testaments in ancient time,
There is hardly any Commentator upon the Gospel or this Chapter, but he will tell you that this story of the adulterous woman was wanting and left out of Some Greek Testaments in ancient time,
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The other is in his fourth Book of the Life of Constantine, Chap. 36, 37. Where he relates, That Constantine enjoyned him, and committed to his trust, to get transcribed NONLATINALPHABET, which the last Translation renders fifty Copies of such parts of Scripture,
The other is in his fourth Book of the Life of Constantine, Chap. 36, 37. Where he relates, That Constantine enjoined him, and committed to his trust, to get transcribed, which the last translation renders fifty Copies of such parts of Scripture,
partly because he relates that he finished the work according to the Emperors command, and sent him the books NONLATINALPHABET by ternions & quaternions: which seems to mean three or four Evangelists compacted together according as they joyntly related the story.
partly Because he relates that he finished the work according to the Emperor's command, and sent him the books by ternions & quaternions: which seems to mean three or four Evangelists compacted together according as they jointly related the story.
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Now if Eusebius believed that this story was introduced by Papias, as he seems to do, you may well conclude, that he would be sure to leave out this story in all his fifty Copies, which he thought unfit to be compiled with the Evangelical Story,
Now if Eusebius believed that this story was introduced by Papias, as he seems to do, you may well conclude, that he would be sure to leave out this story in all his fifty Copies, which he Thought unfit to be compiled with the Evangelical Story,
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For I believe it is hardly possible in all the World to find now a printed New Testament, either in the Original Greek, or in any other language, either Eastern or Western, wherein this story is not inserted without any question.
For I believe it is hardly possible in all the World to find now a printed New Testament, either in the Original Greek, or in any other language, either Eastern or Western, wherein this story is not inserted without any question.
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For as our Saviour saith, They had made that House of prayer a den of Thieves, so I doubt, they made it sometimes a nest of Whores. And at this time there was offered an extraordinary occasion and opportunity for such a lewdness.
For as our Saviour Says, They had made that House of prayer a den of Thieves, so I doubt, they made it sometime a nest of Whores. And At this time there was offered an extraordinary occasion and opportunity for such a Lewdness.
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so the Jews Records will tell you, that that night, as also others of the same Feast, was spent by the chief men in the Nation in dancing, singing, sporting,
so the jews Records will tell you, that that night, as also Others of the same Feast, was spent by the chief men in the nation in dancing, singing, sporting,
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as it is like she was first brought to them to have theirs. If I should construe the Scribes and Pharisees here for the Members of the Sanhedrin, or bench of Judicature, it might plead the warrant of the words of our Saviour, Matth. XXIII. 2. where he useth the same expression in the same sence.
as it is like she was First brought to them to have theirs. If I should construe the Scribes and Pharisees Here for the Members of the Sanhedrin, or bench of Judicature, it might plead the warrant of the words of our Saviour, Matthew XXIII. 2. where he uses the same expression in the same sense.
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As also the warrant of his words in this very story, where asking the woman, Hath no man condemned thee, he seems to intimate, that those that accused her had also power to judge and condemn her.
As also the warrant of his words in this very story, where asking the woman, Hath no man condemned thee, he seems to intimate, that those that accused her had also power to judge and condemn her.
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The second was as to a point of Civil Policy, which you may pick out of their words to Pilate, Joh. XVIII. 31. The Jews said unto him, It is not lawful for us to put any man to death.
The second was as to a point of Civil Policy, which you may pick out of their words to Pilate, John XVIII. 31. The jews said unto him, It is not lawful for us to put any man to death.
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It is very generally understood, as if they meant, that the Romans had taken away from them the power of Capital punishments. But the Jews more truly give the reason of it, viz. That Murtherers and Malefactors were grown so numerous,
It is very generally understood, as if they meant, that the Romans had taken away from them the power of Capital punishments. But the jews more truly give the reason of it, viz. That Murderers and Malefactors were grown so numerous,
namely, they say, That Adulterers grew so common, so in numerable, that they were glad to lay aside that practice by trying the adulterous wife by giving her to drink the bitter waters prescribed by God in the fifth of Numbers. And that Rabban Jochanan ben Zaccai, who I doubt not was of the Sanhedrin at this very time, caused it to be laid aside, alledging that saying of the Prophet Hosea, I will not punish your daughters when they commit whoredom,
namely, they say, That Adulterers grew so Common, so in numerable, that they were glad to lay aside that practice by trying the adulterous wife by giving her to drink the bitter waters prescribed by God in the fifth of Numbers. And that Rabban Johanan ben Zaccai, who I doubt not was of the Sanhedrin At this very time, caused it to be laid aside, alleging that saying of the Prophet Hosea, I will not Punish your daughters when they commit whoredom,
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An action and gesture that seems so strange to Beza, that he plainly professeth that for this very passage, he had a suspition of the whole story, that it is not Gospel.
an actium and gesture that seems so strange to Beza, that he plainly Professes that for this very passage, he had a suspicion of the Whole story, that it is not Gospel.
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Now how could they know among so many thousands who were guilty? Why, as the adulterous wife drinking the water mixed with the dust of the Sanctuary floor, gave evidence of her guilt by her belly swelling;
Now how could they know among so many thousands who were guilty? Why, as the adulterous wife drinking the water mixed with the dust of the Sanctuary floor, gave evidence of her guilt by her belly swelling;
so Moses by Gods direction beats the Calf to powder, strews the powder upon the water of the brook that descended out of the Mount, Deut. IX. 21. causes the people to drink of it,
so Moses by God's direction beats the Calf to powder, strews the powder upon the water of the brook that descended out of the Mount, Deuteronomy IX. 21. Causes the people to drink of it,
II. The Jews have a Maxim in reference to the trial of the suspected wife, most agreeable to sence and reason, viz. That her trial proved of no effect,
II The jews have a Maxim in Referente to the trial of the suspected wife, most agreeable to sense and reason, viz. That her trial proved of no Effect,
If we should strictly understand the words, He that is without sin, for he that is without the guilt of this same sin of uncharity, among you, it were but agreeable to the construction of the phrase, Luke VII. 37. a Woman in the City that was a sinner;
If we should strictly understand the words, He that is without since, for he that is without the guilt of this same since of uncharity, among you, it were but agreeable to the construction of the phrase, Lycia VII. 37. a Woman in the city that was a sinner;
which is commonly understood a Common strumpet. And it were agreeable to that title that Christ once and again puts upon that generation, calling it a wicked and adulterous generation. And it were but agreeable to the lascivious temper of the Nation, as I observed before.
which is commonly understood a Common strumpet. And it were agreeable to that title that christ once and again puts upon that generation, calling it a wicked and adulterous generation. And it were but agreeable to the lascivious temper of the nation, as I observed before.
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But take it to mean some other notorious crimes, you see our Saviours dealing is exactly according to the equity of that Maxim mentioned, viz. No trial of the adulterous wife to condemn her,
But take it to mean Some other notorious crimes, you see our Saviors dealing is exactly according to the equity of that Maxim mentioned, viz. No trial of the adulterous wife to condemn her,
His stooping down, and making the pavement of the Temple as his book, and writing in the dust there something most likely bitter and grievous against them he tried. VI. The trying Priest wrote the curses in the book, and as soon as he had done he blotted them out with the bitter waters again:
His stooping down, and making the pavement of the Temple as his book, and writing in the dust there something most likely bitter and grievous against them he tried. VI. The trying Priest wrote the curses in the book, and as soon as he had done he blotted them out with the bitter waters again:
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and then potions these whom he tries with that draught, that went down so bitter with them, He that is without sin, &c. and then stoops down and writes again;
and then potions these whom he tries with that draught, that went down so bitter with them, He that is without since, etc. and then stoops down and writes again;
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I have been the longer upon the whole story, partly to unfold these things that are most material in it, which, it may be, every eye doth not observe in reading of it,
I have been the longer upon the Whole story, partly to unfold these things that Are most material in it, which, it may be, every eye does not observe in reading of it,
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For NONLATINALPHABET, you hear of strange things in it. 1. That the Consciences of such men as these should be brought to any conviction at all, men sworn to mischief and to be unconscionable. 2. That so many such Consciences should be convinced all alike,
For, you hear of strange things in it. 1. That the Consciences of such men as these should be brought to any conviction At all, men sworn to mischief and to be unconscionable. 2. That so many such Consciences should be convinced all alike,
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For the very words intimate, that they were some number, and that conviction seized upon the whole number. 3. That they should be convinced with these few words, He that is without sin, &c:
For the very words intimate, that they were Some number, and that conviction seized upon the Whole number. 3. That they should be convinced with these few words, He that is without since, etc.:
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Think you that if the poor guilty Delinquent, that stood now at the bar, had spoken the very same words to them that our Saviour doth, that they would have had the same effect upon them? Had she said, He that is witho• sin among you let him •ast the first stone at me;
Think you that if the poor guilty Delinquent, that stood now At the bar, had spoken the very same words to them that our Saviour does, that they would have had the same Effect upon them? Had she said, He that is witho• since among you let him •ast the First stone At me;
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do you think they would have parted with Conviction of Conscience as they did? Their answer to another poor person, that was innocent, that went about a little to instruct them;
do you think they would have parted with Conviction of Conscience as they did? Their answer to Another poor person, that was innocent, that went about a little to instruct them;
For the proof and attestation of this truth, I might call for all the mourning men and mourning women, that ever were in the World, either under the torture of horror of Conscience,
For the proof and attestation of this truth, I might call for all the mourning men and mourning women, that ever were in the World, either under the torture of horror of Conscience,
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But as he once that had received an unjust sentence of death against himself from a wicked Judicature, cited all his sentencers within such a time to answer God and him;
But as he once that had received an unjust sentence of death against himself from a wicked Judicature, cited all his sentencers within such a time to answer God and him;
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so let me make such a challenge, what Conscience soever is here, or in all the World, that is most unconscionable, that can swear and forswear, lie and oppress, whore and drink,
so let me make such a challenge, what Conscience soever is Here, or in all the World, that is most unconscionable, that can swear and forswear, lie and oppress, whore and drink,
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or within a moment after he is departed out of it, to bear witness and to subscribe to this truth, That little is any one able to stand before or against the conviction of his own Conscience, &c. To speak of Conviction of Conscience at such a time and meeting as this, is to speak of an Assise in the Soul at the Assise of the County, of Conviction of Conscience at a time when Conscience and Conviction had need to be stirring in a special manner:
or within a moment After he is departed out of it, to bear witness and to subscribe to this truth, That little is any one able to stand before or against the conviction of his own Conscience, etc. To speak of Conviction of Conscience At such a time and meeting as this, is to speak of an Assize in the Soul At the Assize of the County, of Conviction of Conscience At a time when Conscience and Conviction had need to be stirring in a special manner:
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You see thereby three things plainly before us to speak unto, Conviction of Conscience, and Christs setting it on, and man unable to withstand such setting on.
You see thereby three things plainly before us to speak unto, Conviction of Conscience, and Christ setting it on, and man unable to withstand such setting on.
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I. First, Being to speak of Conviction of Conscience, I may begin much after that oenigmatical stile, that the Apocalyptick useth in speaking of the eighth beast in Revel. XVII. 8. where he saith, That he was and is not, and yet he is.
I First, Being to speak of Conviction of Conscience, I may begin much After that oenigmatical style, that the Apocalyptic uses in speaking of the eighth beast in Revel. XVII. 8. where he Says, That he was and is not, and yet he is.
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Conscience and Memory are so lodged together in the faculty of the Understanding, as two infants laid together in one and the same cradle, that Conscience cannot but receive some jogging, some motion, some touch from its cradle-fellow, and its cradle.
Conscience and Memory Are so lodged together in the faculty of the Understanding, as two Infants laid together in one and the same cradle, that Conscience cannot but receive Some jogging, Some motion, Some touch from its cradlefellow, and its cradle.
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I may compare it to letters written in paper with the juice of a Lemmon, out of which you cannot spell either sentence or sence without bringing it to the fire:
I may compare it to letters written in paper with the juice of a Lemon, out of which you cannot spell either sentence or sense without bringing it to the fire:
I say, some overpowering. In that dispute about the resistibility or irresistibility of grace, as far as I can see into the dispute, this distinction might be useful and advantagious toward the determining of it, viz. to consider what the Spirit of God doth to the heart by way of trying it,
I say, Some overpowering. In that dispute about the resistibility or irresistibility of grace, as Far as I can see into the dispute, this distinction might be useful and advantageous towards the determining of it, viz. to Consider what the Spirit of God does to the heart by Way of trying it,
The former part of the distinction you have in Exod. XX. 20. Fear not, for the Lord is come to prove, or try, you. The latter in Esa. XXVI. 11. They will not see, but they shall see and be ashamed.
The former part of the distinction you have in Exod XX. 20. fear not, for the Lord is come to prove, or try, you. The latter in Isaiah XXVI. 11. They will not see, but they shall see and be ashamed.
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The latter in Ezek. XXII. 14. How can thy heart indure, and thy hands be strong in the day that I shall deal with thee, when I break in resolved to overpower thee? As in that blasted conviction I spake of before, there was a trying but no over powering, so there is some over powering conviction also, that is but for trial.
The latter in Ezekiel XXII. 14. How can thy heart endure, and thy hands be strong in the day that I shall deal with thee, when I break in resolved to overpower thee? As in that blasted conviction I spoke of before, there was a trying but no over Pouring, so there is Some over Pouring conviction also, that is but for trial.
So that was a very overpowering Conviction upon the Conscience of Herod, that made him reverence John Baptist, and to hear him gladly and to do many things according to his doctrine,
So that was a very overpowering Conviction upon the Conscience of Herod, that made him Reverence John Baptist, and to hear him gladly and to do many things according to his Doctrine,
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This Conviction neither they in the Text, nor Herod could resist, for Conviction brake in, whether they would or no, but the ultimate operation of Conviction they resisted;
This Conviction neither they in the Text, nor Herod could resist, for Conviction brake in, whither they would or no, but the ultimate operation of Conviction they resisted;
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because in this Conviction the Spirit of God did only try them, not resolved to overpower them to the utmost fruit and effect of Conviction. III. Thirdly, Now the ultimate effect of Conviction is double and divers, according to the duplicity and diversity of the matter of Conviction it self;
Because in this Conviction the Spirit of God did only try them, not resolved to overpower them to the utmost fruit and Effect of Conviction. III. Thirdly, Now the ultimate Effect of Conviction is double and diverse, according to the duplicity and diversity of the matter of Conviction it self;
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namely, when the Conscience is convinced of its condition, or when it is convinced of its duty. The former so, that it is awaked like Jonah with a storm,
namely, when the Conscience is convinced of its condition, or when it is convinced of its duty. The former so, that it is awaked like Jonah with a storm,
For observe in Psal. LXXVIII. 49. when the Holy Ghost is reckoning up the Plagues of Egypt; and instead of mentioning the Plague of darkness in express terms, he mentions that that was the very quintessence of that Plague, He cast upon them the fierceness of his anger, wrath and indignation and trouble, by sending evil Angels among them.
For observe in Psalm LXXVIII. 49. when the Holy Ghost is reckoning up the Plagues of Egypt; and instead of mentioning the Plague of darkness in express terms, he mentions that that was the very quintessence of that Plague, He cast upon them the fierceness of his anger, wrath and Indignation and trouble, by sending evil Angels among them.
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that he is in seventy and sevenfold more cursed condition than Cain, who had slain only one Abel. Lamec, what is the matter? Oh Conviction, Conviction of Conscience, set on with such horror, that it grinds his soul even to powder,
that he is in seventy and sevenfold more cursed condition than Cain, who had slave only one Abel. Lamech, what is the matter? O Conviction, Conviction of Conscience, Set on with such horror, that it grinds his soul even to powder,
What ails thee, Judas, to confess thy fact against thy self with so much sadness and confusion of spirit? Why to east down thy thirty pieces of Silver, which thou hadst got so notoriously,
What ails thee, Judas, to confess thy fact against thy self with so much sadness and confusion of Spirit? Why to east down thy thirty Pieces of Silver, which thou Hadst god so notoriously,
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They shall say to the Rocks fall on us, and to the Hills cover us. And those weights seem lighter, than the burden of Conscience, that lies upon them.
They shall say to the Rocks fallen on us, and to the Hills cover us. And those weights seem lighter, than the burden of Conscience, that lies upon them.
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Secondly, There is a Conviction of Conscience overpowering to the utmost effect of Conviction, that is smoother like Jacob, and not such a rough thing as this Esau: a child of the freewoman, and of the promise, and not of this spirit of horror and bondage:
Secondly, There is a Conviction of Conscience overpowering to the utmost Effect of Conviction, that is smoother like Jacob, and not such a rough thing as this Esau: a child of the freewoman, and of the promise, and not of this Spirit of horror and bondage:
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His example may be instance enough for all others, in Psal. LXXXVIII. 15, 16, 17. I am afflicted and ready to die even from my youth up, I suffer thy terrors, I am distracted.
His Exampl may be instance enough for all Others, in Psalm LXXXVIII. 15, 16, 17. I am afflicted and ready to die even from my youth up, I suffer thy terrors, I am distracted.
Now what is that that bears such a Soul up that it does not sink under despondency and despair? It is a wonder that such a one can live ▪ and what is it that he lives upon? Upon the strong and overpowering Conviction and sence of his duty.
Now what is that that bears such a Soul up that it does not sink under despondency and despair? It is a wonder that such a one can live ▪ and what is it that he lives upon? Upon the strong and overpowering Conviction and sense of his duty.
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He hath those pangs and anguishes of Conscience through the sight of his sins, and sence of Gods displeasure, that it brings him to the very brink of Hell,
He hath those pangs and Anguishes of Conscience through the sighed of his Sins, and sense of God's displeasure, that it brings him to the very brink of Hell,
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A travailer towards Heaven walks upon two legs, Hope and Sence of his duty. Now many and many a time his hope like Jacobs thigh is sinnew-shrunk and lame,
A traveler towards Heaven walks upon two legs, Hope and Sense of his duty. Now many and many a time his hope like Jacobs thigh is sinnew-shrunk and lame,
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That is my duty, and I must not give out from it. That good man in Psal. LXXXVIII. thou seest, thou hast waited, and prayed, and laboured for comfort all thy time, and no comfort comes, there is no hope, strive no longer.
That is my duty, and I must not give out from it. That good man in Psalm LXXXVIII. thou See, thou hast waited, and prayed, and laboured for Comfort all thy time, and no Comfort comes, there is no hope, strive no longer.
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Job dost thou not see thy hopeless case, dost thou still hold thine integrity, blessing God and dying? Ah! thou speakest like a fool, saith he, though God kill me, yet will I trust in him, I will wait on him, this is my duty, and I must do it.
Job dost thou not see thy hopeless case, dost thou still hold thine integrity, blessing God and dying? Ah! thou Speakest like a fool, Says he, though God kill me, yet will I trust in him, I will wait on him, this is my duty, and I must do it.
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yet have lived upon a hidden manna: as in Revel. II. 17. have been born up upon this crutch, the overpowering Conviction of their Conscience concerning their Duty.
yet have lived upon a hidden manna: as in Revel. II 17. have been born up upon this crutch, the overpowering Conviction of their Conscience Concerning their Duty.
IV. Fourthly, Every Conscience in the World must at one time or other come to such ultimate Conviction, in the one kind or other, either to confusion and horror,
IV. Fourthly, Every Conscience in the World must At one time or other come to such ultimate Conviction, in the one kind or other, either to confusion and horror,
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sin lies at the door, Gen. IV. 7. The word in the Original •••••fies sin, but more commonly a sin-offering, and that laid at the door. And that I take to be the meaning of the place,
since lies At the door, Gen. IV. 7. The word in the Original •••••fies since, but more commonly a sin-offering, and that laid At the door. And that I take to be the meaning of the place,
Sinner, if thou improvest trying Conviction, as thou oughtest to do, thou mayest come to the kindly overpowering Conviction to set thee to thy duty for thy everlasting comfort;
Sinner, if thou improvest trying Conviction, as thou Ought to do, thou Mayest come to the kindly overpowering Conviction to Set thee to thy duty for thy everlasting Comfort;
And to this sence could I easily be induced to believe those borrowed expressions of Daniel mean, Dan. XII. 2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life,
And to this sense could I Easily be induced to believe those borrowed expressions of daniel mean, Dan. XII. 2. And many of them that sleep in the dust of the earth shall awake, Some to everlasting life,
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And so much be spoken, or rather so little of much that might be spoken, concerning the first thing that lay before us to be spoken to, viz. Conviction of Conscience.
And so much be spoken, or rather so little of much that might be spoken, Concerning the First thing that lay before us to be spoken to, viz. Conviction of Conscience.
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yet agreed in all one and the same centre, Faith in Jesus Christ. I have a large field before me, to shew that all the holy ones, that lived and died before Christ were saved by believing in Christ.
yet agreed in all one and the same centre, Faith in jesus christ. I have a large field before me, to show that all the holy ones, that lived and died before christ were saved by believing in christ.
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and the nine and twentieth verse of it tells us, that when our Saviour said to Judas, what thou doest do quick, the Disciples thought he meant, Buy those things that we have need of against the Feast, which was not yet come.
and the nine and twentieth verse of it tells us, that when our Saviour said to Judas, what thou dost doe quick, the Disciples Thought he meant, Buy those things that we have need of against the Feast, which was not yet come.
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and that it was not at Jerusalem, but at Bethany, two miles off, Matth. XXVI. 2. 6. Mark XIV. 1. 3. Two days therefore before the Passover, at Bethany, at a common supper, Christs head is anointed, he washeth the Disciples feet, Judas receives the sop,
and that it was not At Jerusalem, but At Bethany, two miles off, Matthew XXVI. 2. 6. Mark XIV. 1. 3. Two days Therefore before the Passover, At Bethany, At a Common supper, Christ head is anointed, he washes the Disciples feet, Judas receives the sop,
but that he stayed not till the administration of the Lords Supper, but went out; whereas indeed he had received the sop two nights before the Passover-supper came.
but that he stayed not till the administration of the lords Supper, but went out; whereas indeed he had received the sop two nights before the Passover-supper Come.
and you see how he concludes his discourse at the last verse of the Chapter, Arise, let us go hence, that is from Bethany to Jerusalem on the Pass-over day.
and you see how he concludes his discourse At the last verse of the Chapter, Arise, let us go hence, that is from Bethany to Jerusalem on the Passover day.
He begins his discourse of this Chapter with Let not your hearts be troubled, &c. and presently comes on with the words of the Text, In my Fathers house are many mansions.
He begins his discourse of this Chapter with Let not your hearts be troubled, etc. and presently comes on with the words of the Text, In my Father's house Are many mansions.
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As the Children of the Prophets said to Elisha, Knowest thou that thy Master this day will be taken from thine head? Disciples, know ye that your Master will presently be taken from you? Yes, we know it, he hath told us so.
As the Children of the prophets said to Elisha, Knowest thou that thy Master this day will be taken from thine head? Disciples, know you that your Master will presently be taken from you? Yes, we know it, he hath told us so.
There was a two fold trouble and discomforture might lie upon their hearts by looking upon themselves with reflexion upon two common and received opinions and tenets of the Nation;
There was a two fold trouble and discomforture might lie upon their hearts by looking upon themselves with reflection upon two Common and received opinions and tenets of the nation;
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and what will become of you? The Apostles discourse seems directly to face such a reproach, in I Thes. IV. 13, 14. I would not have you ignorant, brethren, concerning them that sleep, that ye sorrow not as others that have no hope.
and what will become of you? The Apostles discourse seems directly to face such a reproach, in I Thebes IV. 13, 14. I would not have you ignorant, brothers, Concerning them that sleep, that you sorrow not as Others that have no hope.
and were in a damned estate? Or was not this old Jewish Maxim rather cast in their teeth: (for the first foundation of this Thessalonian Church was of Jews ).
and were in a damned estate? Or was not this old Jewish Maxim rather cast in their teeth: (for the First Foundation of this Thessalonian Church was of jews).
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and where are they that are dead, and what will become of you, when you die? When as you have been taught from your child-hood, He that forsaketh his Judaism shall have no part in the World to come.
and where Are they that Are dead, and what will become of you, when you die? When as you have been taught from your childhood, He that Forsaketh his Judaism shall have no part in the World to come.
They had forsaken their Judaism, and turned their backs upon the Religion, they had been trained up in from their cradle, to follow the new doctrine, and precepts of their Master:
They had forsaken their Judaism, and turned their backs upon the Religion, they had been trained up in from their cradle, to follow the new Doctrine, and Precepts of their Master:
and what have they to comfort themselves against that dagger-doctrine, He that forsakes his Judaism, &c. why, Let not your hearts be troubled, ye believe in God, be not affraid to believe also in me on the terms that I have told you,
and what have they to Comfort themselves against that dagger-doctrine, He that forsakes his Judaism, etc. why, Let not your hearts be troubled, you believe in God, be not afraid to believe also in me on the terms that I have told you,
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mansions for them under the Gospel administration under which I have brought you, as well as for them, that are under Legal administrations, which you have left.
mansions for them under the Gospel administration under which I have brought you, as well as for them, that Are under Legal administrations, which you have left.
If it were not so I would have told you, and will not deceive you. III. It was a common and received doctrine and opinion of the Nation, that Messias should have a pompous Kingdom;
If it were not so I would have told you, and will not deceive you. III. It was a Common and received Doctrine and opinion of the nation, that Messias should have a pompous Kingdom;
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And the Apostles themselves, were not yet cleared of that opinion, as appears by the request of Zebedees sons, that one of them might sit on his right hand,
And the Apostles themselves, were not yet cleared of that opinion, as appears by the request of Zebedee's Sons, that one of them might fit on his right hand,
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And now their Master is going from them, and what is become now of their expectation of that bravery and Kingdom? Why, Let not your hearts be troubled, I have noble entertainment for you,
And now their Master is going from them, and what is become now of their expectation of that bravery and Kingdom? Why, Let not your hearts be troubled, I have noble entertainment for you,
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but that is not to be here, but in my Fathers house; and thither I am going to prepare it and a place for you: and I will come again and take you to my self to treat you there.
but that is not to be Here, but in my Father's house; and thither I am going to prepare it and a place for you: and I will come again and take you to my self to Treat you there.
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So that reading the words with the foil and set off of those two opinions, which help to illustrate the sence by reflexion, you may observe in them these Two things.
So that reading the words with the foil and Set off of those two opinions, which help to illustrate the sense by reflection, you may observe in them these Two things.
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But I shall speak to both the Propositions before us as it were twistedly together in the method in which Christ acteth as to the things spoken of. And first this,
But I shall speak to both the Propositions before us as it were twist together in the method in which christ Acts as to the things spoken of. And First this,
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I say not through various Religions and ways of Salvations, but through various administrations of the matters of Religion and of the way of Salvation, before the Law, under the Law, and under the Gospel.
I say not through various Religions and ways of Salvations, but through various administrations of the matters of Religion and of the Way of Salvation, before the Law, under the Law, and under the Gospel.
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Only let me say this upon it, that God used these various administrations to his Church according to the diversity of the age of that mystical body, Child-hood, nonage and consistency. And this the Apostle speaks plainly for me, Gal. IV. at the beginning, where he tells us, that as the heir in nonage differs nothing from a Servant,
Only let me say this upon it, that God used these various administrations to his Church according to the diversity of the age of that mystical body, Childhood, nonage and consistency. And this the Apostle speaks plainly for me, Gal. IV. At the beginning, where he tells us, that as the heir in nonage differs nothing from a Servant,
so we when we were Children, that is, while Christs body was under age, were in bonduge under the rudiments of the World, till the fulness of time come.
so we when we were Children, that is, while Christ body was under age, were in bonduge under the rudiments of the World, till the fullness of time come.
and then God brought it up upon his own knees, documenting it, (as a mother does her child beford she send it to School) with his own lively Voice, in Visions, Revelations,
and then God brought it up upon his own knees, document it, (as a mother does her child beford she send it to School) with his own lively Voice, in Visions, Revelations,
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When it grew bigger and so very numerous in Egypt, God then set it forth to School, under the written Law, a School-Master, as the Apostle calls it, and a sharp one too:
When it grew bigger and so very numerous in Egypt, God then Set it forth to School, under the written Law, a School-Master, as the Apostle calls it, and a sharp one too:
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And in this School the Church yet under age, was under a twofold administration, viz. under the Law with Prophets and Revelations under the first Temple,
And in this School the Church yet under age, was under a twofold administration, viz. under the Law with prophets and Revelations under the First Temple,
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That is, the perfect man and the measure of the stature of the fulness of Christ, which the Apostle speaks of, Ephes. IV. 13. which some conceive to mean the stature of the bodies of the Saints when they shall rise from the dead, just proportionated to the stature of Christs body when he died;
That is, the perfect man and the measure of the stature of the fullness of christ, which the Apostle speaks of, Ephesians IV. 13. which Some conceive to mean the stature of the bodies of the Saints when they shall rise from the dead, just proportionated to the stature of Christ body when he died;
but we also of the Jewish Nation, who have the first fruits of the Spirit, grone within our selves, waiting for the redemption, to wit, the adoption of our body:
but we also of the Jewish nation, who have the First fruits of the Spirit, groan within our selves, waiting for the redemption, to wit, the adoption of our body:
II. Secondly, Though the manner of administration were thus various, yet the way of Salvation in them all but one and the same, viz. by Faith in Christ:
II Secondly, Though the manner of administration were thus various, yet the Way of Salvation in them all but one and the same, viz. by Faith in christ:
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It is something to be wondred at, that in our reckoning the various administrations under which Christ brought his Church to glory, we may not number the firstborn administration that was in the World,
It is something to be wondered At, that in our reckoning the various administrations under which christ brought his Church to glory, we may not number the firstborn administration that was in the World,
and which one would think was the likeliest way to have brought to Heaven, and that was the state of innocency. But this we must except from the general rule, and leave it quite out.
and which one would think was the likeliest Way to have brought to Heaven, and that was the state of innocency. But this we must except from the general Rule, and leave it quite out.
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He that will observe shall find that Christ descended most of younger brothers: and answerably Salvation descended not from this elder brother in Gods administration, that state of innocency, but something else had the birth-right:
He that will observe shall find that christ descended most of younger Brother's: and answerably Salvation descended not from this elder brother in God's administration, that state of innocency, but something Else had the birthright:
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Nay, did God bring the holy Angels to Salvation by the way of the perfection of their nature, in which they were created? Meerly being in Heaven doth not denominate Salvation. The Angels that fell were there,
Nay, did God bring the holy Angels to Salvation by the Way of the perfection of their nature, in which they were created? Merely being in Heaven does not denominate Salvation. The Angels that fell were there,
And what the holy Man in the book of Job saith concerning Wisdom, we may say concerning immutability: Where is unchangeableness to be found, and where is the place of immutability? The Sea saith it is not in me,
And what the holy Man in the book of Job Says Concerning Wisdom, we may say Concerning immutability: Where is unchangeableness to be found, and where is the place of immutability? The Sea Says it is not in me,
Therefore to bring Men and Angels into the Estate of Glory, that, set Infinity aside, they should be like unto God, perfectly holy and unchangeably holy as God is holy, eternally holy as God is holy;
Therefore to bring Men and Angels into the Estate of Glory, that, Set Infinity aside, they should be like unto God, perfectly holy and unchangeably holy as God is holy, eternally holy as God is holy;
They are so infinitely ravished with the beauty and love of God in beholding him as he is, that they cannot turn the least thought away or aside from him.
They Are so infinitely ravished with the beauty and love of God in beholding him as he is, that they cannot turn the least Thought away or aside from him.
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And they are so ingraffed and united into Christ, that the corruptibleness of them being now laid aside, they are become unchangeable, as Christ himself is unchangeable.
And they Are so Ingrafted and united into christ, that the corruptibleness of them being now laid aside, they Are become unchangeable, as christ himself is unchangeable.
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because he intends to glorifie grace and not nature, and to bottom all that were to be saved upon Christ, and not on themselves. It may seem strange, that Adam, when his wife had brought in sin and death into the World, should name her Eve, life, whereas before he had only named her Woman. Call me not Naomi,
Because he intends to Glorify grace and not nature, and to bottom all that were to be saved upon christ, and not on themselves. It may seem strange, that Adam, when his wife had brought in since and death into the World, should name her Eve, life, whereas before he had only nam her Woman. Call me not Naomi,
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and that, at verse the ninth, was the true light that inlightneth every man that came into the world, that inlightneth the Gentiles, even all the World.
and that, At verse the ninth, was the true Light that Enlighteneth every man that Come into the world, that Enlighteneth the Gentiles, even all the World.
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So that all along even from the first day of Adam, under the various administrations, in which it pleased God to carry on this Light, this was the life and light of men, None but Christ, none but Christ.
So that all along even from the First day of Adam, under the various administrations, in which it pleased God to carry on this Light, this was the life and Light of men, None but christ, none but christ.
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And this leads me to the third thing we are to speak of, viz. Christs entertaining all his, that thus under these several Administrations believed in him, in his Fathers house, in Salvation and Eternity.
And this leads me to the third thing we Are to speak of, viz. Christ entertaining all his, that thus under these several Administrations believed in him, in his Father's house, in Salvation and Eternity.
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I, at the last he did so, will the Romanist say, but first, by your leave, were all the believers before Christ came entertained in Limbo? Truly very course entertainment,
I, At the last he did so, will the Romanist say, but First, by your leave, were all the believers before christ Come entertained in Limbo? Truly very course entertainment,
no, Abel, thou must to Limbo, and there stay till Christ come and fetch thee out, about three thousand five hundred years after thou comest thither. Very hard payment.
no, Abel, thou must to Limbo, and there stay till christ come and fetch thee out, about three thousand five hundred Years After thou Comest thither. Very hard payment.
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Such is the Doctrine of Transubstantiation, and such this of Limbo. Transubstantiation that maintains that there is no receiving Christ virtually in the Sacrament,
Such is the Doctrine of Transubstantiation, and such this of Limbo. Transubstantiation that maintains that there is no receiving christ virtually in the Sacrament,
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And this of Limbo, that none went to Heaven, till Christ went in his real presence to Limbo, after his Death, to fetch them thence, and bring them to Glory.
And this of Limbo, that none went to Heaven, till christ went in his real presence to Limbo, After his Death, to fetch them thence, and bring them to Glory.
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For when Christ before his death doth propose that parable of Abraham in joys, and Lazarus in his bosom, certainly he is proposed not as being in Limbo, but in Heaven.
For when christ before his death does propose that parable of Abraham in Joys, and Lazarus in his bosom, Certainly he is proposed not as being in Limbo, but in Heaven.
And when Moses appears to Christ in Glory, Luke IX. 31. do you think he came out of Limbo in that glory? But what need I trouble you with the confutation of such absurdities? If it be the Spirit and Power of Christ, that operates for mans Salvation, and not his bodily presence:
And when Moses appears to christ in Glory, Lycia IX. 31. doe you think he Come out of Limbo in that glory? But what need I trouble you with the confutation of such absurdities? If it be the Spirit and Power of christ, that operates for men Salvation, and not his bodily presence:
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Any one Soul among us could hold as much wisdom, goodness, &c. as God in its degree and capacity, but it is straitned in these bodies, that it cannot act to such an extensiveness.
Any one Soul among us could hold as much Wisdom, Goodness, etc. as God in its degree and capacity, but it is straitened in these bodies, that it cannot act to such an extensiveness.
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For observe that passage in III. Gen. 17. where as soon as Adam is fallen, the Earth is cursed, Cursed be the ground for thy sake, in sorrow shalt thou eat of it.
For observe that passage in III. Gen. 17. where as soon as Adam is fallen, the Earth is cursed, Cursed be the ground for thy sake, in sorrow shalt thou eat of it.
O Jew the Earth is cursed, where canst thou find a place upon it for Messias blessed Kingdom? All is but as Meshek and the Tents of Kedar to him, he finds not a place here to lay his head.
Oh Jew the Earth is cursed, where Canst thou find a place upon it for Messias blessed Kingdom? All is but as Meshek and the Tents of Kedar to him, he finds not a place Here to lay his head.
where it was written Jesus of Nazareth, and they looked for Messias of Bethlehem; King of the Jews, and they saw nothing in him but poverty and contempt.
where it was written jesus of Nazareth, and they looked for Messias of Bethlehem; King of the jews, and they saw nothing in him but poverty and contempt.
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An unfit place here, where there is nothing but changes and vicissitudes, and where in a moment Amnons mirth and feasting may be turned into mourning and misery.
an unfit place Here, where there is nothing but changes and vicissitudes, and where in a moment Amnons mirth and feasting may be turned into mourning and misery.
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2. How impossible is it in these mortal bodies to see God, as he is? How hard through the fogs of flesh to see the things of God? How impossible to behold God in his essence? In the mount will the Lord be seen, and not in the low vallies of mortality and corruption.
2. How impossible is it in these Mortal bodies to see God, as he is? How hard through the fogs of Flesh to see the things of God? How impossible to behold God in his essence? In the mount will the Lord be seen, and not in the low valleys of mortality and corruption.
so the Soul here is straitned by ignorance, infirmities, pressures, but at death it slips into the Ocean of Eternity, where there is no more straitness.
so the Soul Here is straitened by ignorance, infirmities, pressures, but At death it slips into the Ocean of Eternity, where there is no more straitness.
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What the Apostle saith II Cor. III. ult. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory:
What the Apostle Says II Cor. III. ult. But we all with open face beholding as in a glass the glory of the Lord, Are changed into the same image, from glory to glory:
Oh! what rapture of Soul will it be, to see all clouds dispelled, and to look with open full eye upon the Sun. Oh! this is our God, we have groped, we have waited for him.
Oh! what rapture of Soul will it be, to see all Clouds dispelled, and to look with open full eye upon the Sun. Oh! this is our God, we have groped, we have waited for him.
here one cloud or other is interposing twixt our contemplation, and that Sun. But as soon as we are got out of the body we behold that incomprehensible light, as he is.
Here one cloud or other is interposing betwixt our contemplation, and that Sun. But as soon as we Are god out of the body we behold that incomprehensible Light, as he is.
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The acting of any sin is deadly enough of it self, but when it is committed by the full bent of the first act of the will, it is as poisoning the bullet to make it the more deadly, which was killing enough of it self before.
The acting of any since is deadly enough of it self, but when it is committed by the full bent of the First act of the will, it is as poisoning the bullet to make it the more deadly, which was killing enough of it self before.
let me leave that saying of the Lord himself written as it were upon these walls for a witness against them (shall I say?) or as a doom upon them, which you have Esa. XXVI. 11. They will not see: but they shall see,
let me leave that saying of the Lord himself written as it were upon these walls for a witness against them (shall I say?) or as a doom upon them, which you have Isaiah XXVI. 11. They will not see: but they shall see,
doth not this man know his sins wilfully? What thinks the common swearer, the common prophaner of the Lords day, the unclean person, the riotous and wanton, the deceiver, oppresser, scoffer of the power of godliness, does he not know or think that he sins wilfully? If they will not know it,
does not this man know his Sins wilfully? What thinks the Common swearer, the Common Profaner of the lords day, the unclean person, the riotous and wanton, the deceiver, oppresser, scoffer of the power of godliness, does he not know or think that he Sins wilfully? If they will not know it,
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I shall not go about to define or circumscribe exactly the bounds wherin to conclude wilful sinning: I shall not confine this evil spirit with any circle:
I shall not go about to define or circumscribe exactly the bounds wherein to conclude wilful sinning: I shall not confine this evil Spirit with any circle:
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and desperate despising and scorning of that charge and command that God had laid upon Angels concerning man, that they should attend him and keep him in all his ways.
and desperate despising and scorning of that charge and command that God had laid upon Angels Concerning man, that they should attend him and keep him in all his ways.
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Which words indeed mean only the arrogance and haughtiness of the proud King of Babylon. Does any one then ask me what was the sin of the Devil? I should answer, desperate malicing the honour and happiness of man, in which God had placed him,
Which words indeed mean only the arrogance and haughtiness of the proud King of Babylon. Does any one then ask me what was the since of the devil? I should answer, desperate malicing the honour and happiness of man, in which God had placed him,
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and to this purpose have those words been applied, Esa. XIV. 12, 13. How art thou fallen, from Heaven, O Lucifer, son of the morning, &c. For thou hast said in thine heart, I will ascend into Heaven, I will exalt my throne above the stars of God, &c. I will be like the most High.
and to this purpose have those words been applied, Isaiah XIV. 12, 13. How art thou fallen, from Heaven, Oh Lucifer, son of the morning, etc. For thou hast said in thine heart, I will ascend into Heaven, I will exalt my throne above the Stars of God, etc. I will be like the most High.
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This then if there were nothing else doth sufficiently aggravate the grievousness of wilful sinning, that it carries the very image and superscription of the sin of the Devil:
This then if there were nothing Else does sufficiently aggravate the grievousness of wilful sinning, that it carries the very image and superscription of the since of the devil:
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Among the grains (shall I call them?) or the talent weights that are cast into the scales to make sin weigh exceeding sinful, this adds not the least aggravation,
Among the grains (shall I call them?) or the talon weights that Are cast into the scales to make since weigh exceeding sinful, this adds not the least aggravation,
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because he walked after them, and broke the more, because he walked after them willingly. If the motions of sin which are by the Law, do work in them to bring forth fruit unto death, as the Apostle says, Rom. VII. 5. much more the motions of sin, which are clean against the Law.
Because he walked After them, and broke the more, Because he walked After them willingly. If the motions of since which Are by the Law, do work in them to bring forth fruit unto death, as the Apostle Says, Rom. VII. 5. much more the motions of since, which Are clean against the Law.
if you call in Moses and Paul to give their Coroners verdict concerning the manner and cause of his death from those Texts of theirs that we have cited, they will tell you that he is felo de se, that he destroied himself;
if you call in Moses and Paul to give their Coroners verdict Concerning the manner and cause of his death from those Texts of theirs that we have cited, they will tell you that he is Fellow de se, that he destroyed himself;
Let me lay to this expression that passage of our Saviour, Matth. XVIII. 17. If he neglect to hear the Church let him be to thee as a Heathen or a Publican.
Let me lay to this expression that passage of our Saviour, Matthew XVIII. 17. If he neglect to hear the Church let him be to thee as a Heathen or a Publican.
Now this was a sin of presumption, and despising the Word of God, as Moses explains what that presumptuous sinning is, in a high degree, which as the Apostle tells in the same Chapter, that it was a treading under foot the Son of God, &c. Therefore it is no wonder,
Now this was a since of presumption, and despising the Word of God, as Moses explains what that presumptuous sinning is, in a high degree, which as the Apostle tells in the same Chapter, that it was a treading under foot the Son of God, etc. Therefore it is no wonder,
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Every presumptuous sin in the Text was cited in Moses, was a sin unto death, in the sense that the Jewish Nation understood a sin unto death, viz. that brought to an immediate liableness to cutting off by divine vengeance.
Every presumptuous since in the Text was cited in Moses, was a since unto death, in the sense that the Jewish nation understood a since unto death, viz. that brought to an immediate liableness to cutting off by divine vengeance.
And by the way learn from the Apostle there how to construe the last times; which Phrase occurs so frequently, viz. for the last times of the Jewish State and City.
And by the Way Learn from the Apostle there how to construe the last times; which Phrase occurs so frequently, viz. for the last times of the Jewish State and city.
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The Nicolaitans stumbled at another block, interpreting the liberty of the Gospel, and they fell into all loosness and uncleanness, to eat things sacrificed to Idols and to commit Fornication:
The Nicolaitans stumbled At Another block, interpreting the liberty of the Gospel, and they fell into all looseness and uncleanness, to eat things sacrificed to Idols and to commit Fornication:
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The Jewish Nation were so doting upon their Ceremonies and formal manner of Religion and Worship, that as you find all along the story of those times in the Acts of the Apostles, and their Epistles;
The Jewish nation were so doting upon their Ceremonies and formal manner of Religion and Worship, that as you find all along the story of those times in the Acts of the Apostles, and their Epistles;
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This cursed root of gall and wormwood did sprout forth into Hell, as cursed branches, fruits of Sodom; direct revolting to their old Judaism, or downright falling, into Nicolaitisme: the one gainsaying liberty of the Gospel, the other turning it into Libertinism. The one an enemy to the Gospel because of its Spiritualness, the other because of its Holiness.
This cursed root of Gall and wormwood did sprout forth into Hell, as cursed branches, fruits of Sodom; Direct revolting to their old Judaism, or downright falling, into Nicolaitisme: the one gainsaying liberty of the Gospel, the other turning it into Libertinism. The one an enemy to the Gospel Because of its Spiritualness, the other Because of its Holiness.
II Tim. I. 15. All Asia which once had been all for Paul, were now departed from him. II Pet. II. 22. It was happened to some according to the Proverb:
II Tim. I. 15. All Asia which once had been all for Paul, were now departed from him. II Pet. II 22. It was happened to Some according to the Proverb:
how great, how sad an apostasie doth this intimate in the Jewish Nation, from the Gospel, which had cast out the unclean spirit for a while from among them?
how great, how sad an apostasy does this intimate in the Jewish nation, from the Gospel, which had cast out the unclean Spirit for a while from among them?
and dwelling there, hath this sad cadence, Even so shall it be also to this wicked generation, Matth. XII. 45. Ah! unhappy generation, the Devil cast out and returning again, absent a while himself,
and Dwelling there, hath this sad cadence, Even so shall it be also to this wicked generation, Matthew XII. 45. Ah! unhappy generation, the devil cast out and returning again, absent a while himself,
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and walking in dry places, and because he could find no rest there, returning to the place whence he came out, with seven other spirits worse than himself,
and walking in dry places, and Because he could find no rest there, returning to the place whence he Come out, with seven other spirits Worse than himself,
But what is this particular sin that he doth intend? What is that sinning wilfully with him, that with our Apostle is a sin unto death? Guess it by the story of those times, which shews it plain enough, that I may not spend more time than is needful about the discovery of it.
But what is this particular since that he does intend? What is that sinning wilfully with him, that with our Apostle is a since unto death? Guess it by the story of those times, which shows it plain enough, that I may not spend more time than is needful about the discovery of it.
And answerably the Apostle using the word, but doth most directly oppose unwilling, NONLATINALPHABET, that doth most directly oppose NONLATINALPHABET, he sheweth plainly that he takes it in the same direct opposition,
And answerably the Apostle using the word, but does most directly oppose unwilling,, that does most directly oppose, he shows plainly that he Takes it in the same Direct opposition,
What he speaks of sinning ignorantly, they render NONLATINALPHABET sinning unwillingly, and so they oppose unwilling sinning and p•esumptuous sinning one against the other.
What he speaks of sinning ignorantly, they render sinning unwillingly, and so they oppose unwilling sinning and p•esumptuous sinning one against the other.
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The allay shall I say, or the smartness of this word is best to be judged by the contrary word, which the Greek Interpreters used in the case of Moses, we have alledged.
The allay shall I say, or the smartness of this word is best to be judged by the contrary word, which the Greek Interpreters used in the case of Moses, we have alleged.
For though some conscience may contend to secure it self against the accusation of sinning wilfully, yet who can say but he hath sinned willingly since he received the knowledge of the Gospel,
For though Some conscience may contend to secure it self against the accusation of sinning wilfully, yet who can say but he hath sinned willingly since he received the knowledge of the Gospel,
The word the Apostle useth here is NONLATINALPHABET, which in the best and nearest propriety signifies willingly, and so it shreds a lapful of gourds the more into the pot of pottage, to make it the more bitter.
The word the Apostle uses Here is, which in the best and nearest propriety signifies willingly, and so it shreds a lapful of gourds the more into the pot of pottage, to make it the more bitter.
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but I am sure the fairest way, and upon the justest reason for every one to answer, were as tis Job VII. 20. I have sinned, what shall I do to thee, O preserver of men? I have sinned wilfully what shall I do to thee, O thou giver of the Gospel?
but I am sure the Fairest Way, and upon the Justest reason for every one to answer, were as this Job VII. 20. I have sinned, what shall I do to thee, Oh preserver of men? I have sinned wilfully what shall I do to thee, Oh thou giver of the Gospel?
and ask them have you not sinned wilfully since you receiv'd the knowledge of the truth in your publick imployment? I cannot say what every one, or any one, may answer:
and ask them have you not sinned wilfully since you received the knowledge of the truth in your public employment? I cannot say what every one, or any one, may answer:
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If I should take Jeremiahs course in his fifth Chapter and vers. 4. and forward, sending first to the poor or inferior rank and ask them, Have you not sinned wilfully since you receiv'd the knowledge of the Gospel in your private deportment? Or go to the great ones or to them in power, dignity and estate,
If I should take Jeremiah's course in his fifth Chapter and vers. 4. and forward, sending First to the poor or inferior rank and ask them, Have you not sinned wilfully since you received the knowledge of the Gospel in your private deportment? Or go to the great ones or to them in power, dignity and estate,
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As it is said, Origen wept over that passage of the Psalmist that after his Apostasie stung him, in Psal. L. 16, 17. But unto the wicked God said what hast thou to do to declare my statutes,
As it is said, Origen wept over that passage of the Psalmist that After his Apostasy stung him, in Psalm L. 16, 17. But unto the wicked God said what hast thou to do to declare my statutes,
but a certain fearful looking for of judgment, &c. That Text of Moses lots out the family of the Achan that we are speaking of, the sin unto death: and this Text of the Apostle takes him by the poll,
but a certain fearful looking for of judgement, etc. That Text of Moses lots out the family of the achan that we Are speaking of, the since unto death: and this Text of the Apostle Takes him by the Poll,
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And this interpretation of the Phrase of cutting off, the Apostle Paul doth justifie in that passage, Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin;
And this Interpretation of the Phrase of cutting off, the Apostle Paul does justify in that passage, Hebrew X. 26. If we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for since;
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And in this they speak but the words of the Law, in Numb. XV. 27, 28. If any soul sin through ignorance, he shall bring a she goat of the first year for a sin offering.
And in this they speak but the words of the Law, in Numb. XV. 27, 28. If any soul since through ignorance, he shall bring a she goat of the First year for a since offering.
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That in the Jewish Schools, and Nation, and Language, this was a most frequent and ordinary saying, NONLATINALPHABET If a man do such or such a thing as should not be done, ignorantly, he is to bring a sin offering and that attones for him.
That in the Jewish Schools, and nation, and Language, this was a most frequent and ordinary saying, If a man do such or such a thing as should not be done, ignorantly, he is to bring a since offering and that attones for him.
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A sin unto de•th, and it seems a fair sense which the Rhemists have put upon it of their own, viz. that it should mean A sin a man li•es in till he die.
A since unto de•th, and it seems a fair sense which the Rhemists have put upon it of their own, viz. that it should mean A since a man li•es in till he die.
which was, that repentance and the day of expiation expiated a third part of the sin, corporal punishment inflicted by the Magistrate expiated another third part,
which was, that Repentance and the day of expiation expiated a third part of the since, corporal punishment inflicted by the Magistrate expiated Another third part,
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Now how should we know our Saviours sense? By considering how they would understand it to whom the words were spoken, in their common acceptation and Language, viz. they would soon understand it to be a direct facing and confuting of their foolish opinion concerning forgiveness of blasphemy against God;
Now how should we know our Saviors sense? By considering how they would understand it to whom the words were spoken, in their Common acceptation and Language, viz. they would soon understand it to be a Direct facing and confuting of their foolish opinion Concerning forgiveness of blasphemy against God;
for in that he saith, that sin shall not be forgiven in the World to come, doth it not argue that some other sins are then forgiven? But this is their own sense and Logick, it is not our Saviours.
for in that he Says, that since shall not be forgiven in the World to come, does it not argue that Some other Sins Are then forgiven? But this is their own sense and Logic, it is not our Saviors.
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Such an obscure Phrase is that of our Saviours, about the sin against the Holy Ghost, that it shall never be forgiven neither in this life, nor, &c. And the collection that the Rhemists make upon it, may seem very Logical,
Such an Obscure Phrase is that of our Saviors, about the since against the Holy Ghost, that it shall never be forgiven neither in this life, nor, etc. And the collection that the Rhemists make upon it, may seem very Logical,
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If it were well considered how the Jewish Nation understood binding and loosing in their Schools and in their common Speech, we should never need to mint such senses of our own to put upon the Phrase, it would so be done to our hands.
If it were well considered how the Jewish nation understood binding and losing in their Schools and in their Common Speech, we should never need to mint such Senses of our own to put upon the Phrase, it would so be done to our hands.
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And therefore they that take upon them to preach by the spirit, and to expound the Scripture by the spirit, let them either unlock to me the Hebrew Phrases in the Old Testament,
And Therefore they that take upon them to preach by the Spirit, and to expound the Scripture by the Spirit, let them either unlock to me the Hebrew Phrases in the Old Testament,
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Was not that sin a sin unto death, that was to be retained, as retaining is set in di rectopposition to remitting? Thus may we bring the subjectum quaestionis into a farnarrower compass than the Rhemists bring it, who do bewray their ignorance one way, that they may serve their own turn another:
Was not that since a since unto death, that was to be retained, as retaining is Set in Die rectopposition to remitting? Thus may we bring the Subjectum quaestionis into a farnarrower compass than the Rhemists bring it, who do bewray their ignorance one Way, that they may serve their own turn Another:
And 2. In his words, whose soever sins ye remit or retain, he gives them a punitive or executive double power, viz. To strike desperate or incorrigible and horrid transgressors with some corporal punishment or stroke,
And 2. In his words, whose soever Sins you remit or retain, he gives them a punitive or executive double power, viz. To strike desperate or incorrigible and horrid transgressors with Some corporal punishment or stroke,
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He had given them power of binding and loosing, that is of establishing or abolishing the rites and Laws of Moses, for so the Phrase in the common acceptation of the Nation did only signifie;
He had given them power of binding and losing, that is of establishing or abolishing the Rites and Laws of Moses, for so the Phrase in the Common acceptation of the nation did only signify;
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The common acceptation of these words, whose soever sins ye remit or retain are remitted or retained, is to make them to mean the same thing, with what ye bind on Earth shall be bound in Heaven, &c. But besides that the expressions are of a vast difference,
The Common acceptation of these words, whose soever Sins you remit or retain Are remitted or retained, is to make them to mean the same thing, with what you bind on Earth shall be bound in Heaven, etc. But beside that the expressions Are of a vast difference,
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Do not the Apostles here receive a new power, or priviledge, or guift which Christ had not imparted to them before? Else why such an action as he had never used toward them before, so breathing on them?
Do not the Apostles Here receive a new power, or privilege, or gift which christ had not imparted to them before? Else why such an actium as he had never used towards them before, so breathing on them?
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But before we begin with the discovery of the reason of the title, let us a little look first into the meaning of those words of our Saviour, Joh. XX. 22. He breathed on them and saith unto them, Receive ye the Holy Ghost, whose soever sins ye remit, they are remitted to them,
But before we begin with the discovery of the reason of the title, let us a little look First into the meaning of those words of our Saviour, John XX. 22. He breathed on them and Says unto them, Receive you the Holy Ghost, whose soever Sins you remit, they Are remitted to them,
It is true indeed that a sin in which a man continues unrepenting until his death and in which he dies, may very justly be called A sin to death, that is, a sin until his death,
It is true indeed that a since in which a man continues unrepenting until his death and in which he die, may very justly be called A since to death, that is, a sin until his death,
As the poor frantick distracted wretch at Athens, that fed and pleased himself with this fancy, that every ship that came into the Port was his ship, that all the goods that came into the Town were his goods,
As the poor frantic distracted wretch At Athens, that fed and pleased himself with this fancy, that every ship that Come into the Port was his ship, that all the goods that Come into the Town were his goods,
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And at the very same game they be in their notes upon our Saviours words concerning the sin against the Holy Ghost, that it shall never be forgiven in this World,
And At the very same game they be in their notes upon our Saviors words Concerning the since against the Holy Ghost, that it shall never be forgiven in this World,
When I read these mens Annotations on this Scripture, they often mind me of Benhadads servants with ropes about their necks, catching at any word that fell from the King of Israels mouth, that might be for any advantage to their forlorn and lost cause and condition.
When I read these men's Annotations on this Scripture, they often mind me of Benhadad's Servants with ropes about their necks, catching At any word that fell from the King of Israel's Mouth, that might be for any advantage to their forlorn and lost cause and condition.
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if you will but take their words, and little more than their bare word must you expect for the proof and confirmation of what they tell you. 1. They will tell you, that the sin our Apostle means is any sin whatsoever, that any one lives in unrepentant all his time.
if you will but take their words, and little more than their bore word must you expect for the proof and confirmation of what they tell you. 1. They will tell you, that the since our Apostle means is any since whatsoever, that any one lives in unrepentant all his time.
And what hath any notorious sinner to say for himself, why the Law of the Text should not proceed against him and condemn his profaneness, uncleanness, wickedness, unconscionableness under the name and title of a sin unto death: seeing it seemeth a great deal more currant that there is sin unto death, than that there should be any sin that is not unto death, as our Apostle saith there is in the words immediately going before these that I have chosen.
And what hath any notorious sinner to say for himself, why the Law of the Text should not proceed against him and condemn his profaneness, uncleanness, wickedness, Unconstitutionableness under the name and title of a since unto death: seeing it seems a great deal more currant that there is since unto death, than that there should be any since that is not unto death, as our Apostle Says there is in the words immediately going before these that I have chosen.
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when Joshua proclaimed among them, There is an accursed thing in the midst of thee O Israel, Josh VII. 13. So when the Holy Ghost proclaimeth in the words of the Text, There is a sin unto death, is it not time, is it not pertinent for every one that is within hearing to look about and take heed lest this dead Concubine do lie at the threshold of his door as she did in Gibeah, Judg. XIX.
when joshua proclaimed among them, There is an accursed thing in the midst of thee Oh Israel, Josh VII. 13. So when the Holy Ghost proclaims in the words of the Text, There is a since unto death, is it not time, is it not pertinent for every one that is within hearing to look about and take heed lest this dead Concubine do lie At the threshold of his door as she did in Gibeah, Judges XIX.
as the uttering of those words of our Saviour, One of you shall betray me, did move at his Table every one then to say, Is it I, and every one here to say, is the sin mine? As it was time for every one of Israel to look about him lest the thing should fall to his share,
as the uttering of those words of our Saviour, One of you shall betray me, did move At his Table every one then to say, Is it I, and every one Here to say, is the since mine? As it was time for every one of Israel to look about him lest the thing should fallen to his share,
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But here he hath met with a wretch to whom he cannot find in his heart to say God speed. A deadly sin and a deadly sinner, to whom he cannot allow the Christian, the Common, the needful Charity of his own or other mens prayers.
But Here he hath met with a wretch to whom he cannot find in his heart to say God speed. A deadly since and a deadly sinner, to whom he cannot allow the Christian, the Common, the needful Charity of his own or other men's Prayers.
But because few such will read their own Hearts, let me leave that verse of the Apostle with them, to read and to see what construction they can make of it, to save their own stake.
But Because few such will read their own Hearts, let me leave that verse of the Apostle with them, to read and to see what construction they can make of it, to save their own stake.
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If such sinners would but find time with an impartial candle of self examination to look into their own Hearts, they would find the too sad experience of this truth written there in black letters indeed.
If such Sinners would but find time with an impartial candle of self examination to look into their own Hearts, they would find the too sad experience of this truth written there in black letters indeed.
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The Jews fein this the creeping on of the tempter to Eve, that the Serpent asked the Woman, why not eat of this Tree? She answered, Because God hath said, Ye shall not eat of it,
The jews feign this the creeping on of the tempter to Eve, that the Serpent asked the Woman, why not eat of this Tree? She answered, Because God hath said, You shall not eat of it,
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