The penitent pardoned a treatise wherein is handled the duty of confession of sin and the priviledge of the pardon of sin : together with a discourse of Christs ascension into heaven and of his coming again from heaven : wherein the opinion of the Chiliasts is considered and solidly confuted / being the sum and substance of several sermons preached by that faithful servant of Christ, Mr. Christopher Love ...
First, the Psalmist handles, wherein the forgivenesse of sin consists, that he mentions under two expressions, Verse 1. Blessed is he whose transgression is forgiven, whose sin is covered:
First, the Psalmist handles, wherein the forgiveness of since consists, that he mentions under two expressions, Verse 1. Blessed is he whose Transgression is forgiven, whose since is covered:
the covering of sin not from God, but by God, so it is explained by God himselfe, Psal. 85. vers. 2. Thou hast forgiven the iniquity of thy people, Thou hast covered all their sin.
the covering of since not from God, but by God, so it is explained by God himself, Psalm 85. vers. 2. Thou hast forgiven the iniquity of thy people, Thou hast covered all their since.
Fourthly, Here is laid down the course that the Psalmist took to procure pardon of sin, that is in my Text, I said, I will confesse my transgressions to the Lord,
Fourthly, Here is laid down the course that the Psalmist took to procure pardon of since, that is in my Text, I said, I will confess my transgressions to the Lord,
I said I will confesse my sin, that is, I have bethought my selfe, and considered in my minde, that it is meet for me to get pardon and to confesse my sin to God, I said.
I said I will confess my since, that is, I have bethought my self, and considered in my mind, that it is meet for me to get pardon and to confess my since to God, I said.
Thirdly, I said, it implies the execution, or practice of what the minde resolves upon, Psal. 39. vers. 1. I said I wil take heed to my waies, &c. that is, I did look to my waies,
Thirdly, I said, it Implies the execution, or practice of what the mind resolves upon, Psalm 39. vers. 1. I said I will take heed to my ways, etc. that is, I did look to my ways,
There are but four places as I remember in the Scripture where in these three words are joyned together in one verse, Transgression, Iniquity, and Sin. Exod. 34. vers. 7. Keeping mercy for thousands, forgiving iniquity, transgression, and sin.
There Are but four places as I Remember in the Scripture where in these three words Are joined together in one verse, Transgression, Iniquity, and Sin. Exod 34. vers. 7. Keeping mercy for thousands, forgiving iniquity, Transgression, and since.
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Micha 7. v. 18. who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
Micah 7. v. 18. who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? he retaineth not his anger for ever, Because he delights in mercy.
and confesse over him all the iniquities of the children of Israel, and all their transgressions in all their sins, &c. And it is likewise used in Job. 13. vers. 23. How many are mine iniquities and sins, make me to know my transgression and my sin.
and confess over him all the iniquities of the children of Israel, and all their transgressions in all their Sins, etc. And it is likewise used in Job. 13. vers. 23. How many Are mine iniquities and Sins, make me to know my Transgression and my since.
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NONLATINALPHABET Transgression signifies in the Hebrew Rebellion; say interpreters, it notes sin with extensions and aggravations, sin increased to a great height.
Transgression signifies in the Hebrew Rebellion; say Interpreters, it notes since with extensions and aggravations, since increased to a great height.
Thirdly, NONLATINALPHABET Iniquity signifies sin of nature, that pravity of nature wherein a man was born. But Grammarians in the Latine distinguish these words otherwise.
Thirdly, Iniquity signifies since of nature, that pravity of nature wherein a man was born. But Grammarians in the Latin distinguish these words otherwise.
Iniquity they make to be that which is done against another man: Sin, that which is done against a mans selfe: and Transgression, that which is done immediately against God. But beloved, the Scripture in many places, makes them all one.
Iniquity they make to be that which is done against Another man: since, that which is done against a men self: and Transgression, that which is done immediately against God. But Beloved, the Scripture in many places, makes them all one.
Therefore we need not make further curious enquiry after the distinction of these words, And thou forgavest the iniquity of my sin. The iniquity of my sin;
Therefore we need not make further curious enquiry After the distinction of these words, And thou forgavest the iniquity of my since. The iniquity of my since;
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the Hebrew word NONLATINALPHABET that signifies Iniquity, signifies Punishment; the same word here is spoken of Cain, My punishment is greater then I can bear; there is the same word NONLATINALPHABET:
the Hebrew word that signifies Iniquity, signifies Punishment; the same word Here is spoken of Cain, My punishment is greater then I can bear; there is the same word:
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Secondly, others here do understand by the iniquity of sin, (with whom I do concure) sin with all its aggravations, with all its hainous circumstances,
Secondly, Others Here do understand by the iniquity of since, (with whom I do concur) since with all its aggravations, with all its heinous Circumstances,
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These words contain in them a holy purpose in the Psalmist to set up the practise of a necessary and Christian duty, to wit, secret confession of sin to God.
These words contain in them a holy purpose in the Psalmist to Set up the practice of a necessary and Christian duty, to wit, secret Confessi of since to God.
First, the duty it selfe, Confession. Secondly, a deliberate purpose to set on the practise of this duty, I said. Thirdly, the subject matter of this duty, Transgression, and Transgression with a propriety, my Transgression, not of other mens sins but my sins, I said I will confese my transgressions.
First, the duty it self, Confessi. Secondly, a deliberate purpose to Set on the practice of this duty, I said. Thirdly, the Subject matter of this duty, Transgression, and Transgression with a propriety, my Transgression, not of other men's Sins but my Sins, I said I will confese my transgressions.
J remember Ainsworth, he saith it should be translated thus, more agreeable to the Hebrew, NONLATINALPHABET I will confesse adversum me against my selfe my transgression to the Lord.
J Remember Ainsworth, he Says it should be translated thus, more agreeable to the Hebrew, I will confess adversum me against my self my Transgression to the Lord.
God were the author of sin, that charge him to be the patron of their impiety and wickednesse, I said I will confesse my transgression against myselfe.
God were the author of since, that charge him to be the patron of their impiety and wickedness, I said I will confess my Transgression against myself.
when conscience shall suggest guilt to you in reference to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confesse my transgression unto the Lord.
when conscience shall suggest guilt to you in Referente to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confess my Transgression unto the Lord.
yet as God shall enable me, J shall labour to make it useful and profitable for your edification in a Christian course, in a holy confession of sin before your God.
yet as God shall enable me, J shall labour to make it useful and profitable for your edification in a Christian course, in a holy Confessi of since before your God.
The first Quere is, What are the reasons why persons justified and pardoned, are yet bound to make confession of sin unto God in private. The Reasons are these following.
The First Quere is, What Are the Reasons why Persons justified and pardoned, Are yet bound to make Confessi of since unto God in private. The Reasons Are these following.
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concealed and indulged guilt, contracts horror and dread on the conscience. As wind when it is disperst and diffused through the air doth little hurt;
concealed and indulged guilt, contracts horror and dread on the conscience. As wind when it is dispersed and diffused through the air does little hurt;
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Sin when it is unconfest, concealed, and indulged, makes heart-quakes in the conscience, and contracts a great deal of horror and terror, Psal. 32. vers. 3. When J kept silence, my bones waxed old, through my roaring all the day long.
since when it is unconfessed, concealed, and indulged, makes heart-quakes in the conscience, and contracts a great deal of horror and terror, Psalm 32. vers. 3. When J kept silence, my bones waxed old, through my roaring all the day long.
lying on the face the best gesture, and the mourning weed the best garment that God is well pleased with, Jer. 31. vers. 18. I have surely heard Ephraim bemoaning himselfe, &c. (that is) confessing his sin unto God.
lying on the face the best gesture, and the mourning weed the best garment that God is well pleased with, Jer. 31. vers. 18. I have surely herd Ephraim bemoaning himself, etc. (that is) confessing his since unto God.
God had rather see men come with ropes about their necks, and with sackcloth about their loins by a humble confession, as the servants of Benhadad did,
God had rather see men come with ropes about their necks, and with Sackcloth about their loins by a humble Confessi, as the Servants of Benhadad did,
A third Reason why justified persons must confesse sin to God, is, because confession of sin doth help to quicken the heart to strong and earnest supplication to God.
A third Reason why justified Persons must confess since to God, is, Because Confessi of since does help to quicken the heart to strong and earnest supplication to God.
Psal. 32. vers. 6. For this shall every one that is godly pray unto thee in a time when thou mayest be found, surely in the floods of great waters they shall not come nigh unto him.
Psalm 32. vers. 6. For this shall every one that is godly pray unto thee in a time when thou Mayest be found, surely in the floods of great waters they shall not come High unto him.
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for the holy mountain of my God. &c. that Gabriel came and touched him. &c. Confession is to the soul as the whet-stone is to the knife, that sharpens it and puts an edge upon it; so doth confession of sin;
for the holy mountain of my God. etc. that Gabriel Come and touched him. etc. Confessi is to the soul as the whetstone is to the knife, that sharpens it and puts an edge upon it; so does Confessi of since;
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A fourth Reason why justified persons must confesse sin unto God, is, because confession of sin will worke a holy contrition and a godly sorrow in the heart, Psal. 38. vers. 18. For I will declare mine iniquities, I will be sorry for my sin. Declaration doth work compunction;
A fourth Reason why justified Persons must confess since unto God, is, Because Confessi of since will work a holy contrition and a godly sorrow in the heart, Psalm 38. vers. 18. For I will declare mine iniquities, I will be sorry for my since. Declaration does work compunction;
A fifth Reason why justified persons must confesse sin unto God, is, because their secret confession of sin doth give a great deal of glory to God, it gives glory to Gods Justice:
A fifth Reason why justified Persons must confess since unto God, is, Because their secret Confessi of since does give a great deal of glory to God, it gives glory to God's justice:
The second Quere is, But when is a man in the best plight to have freedome of spirit to make secret confession of sin unto God? I will name but three Seasons: As,
The second Quere is, But when is a man in the best plighted to have freedom of Spirit to make secret Confessi of since unto God? I will name but three Seasons: As,
It is a saying of Gregory, Sins do blinde the eyes of men when they sin, yet those eyes come to be opened by the punishment, the punishment openeth those eyes which the fact hath shut.
It is a saying of Gregory, Sins do blind the eyes of men when they sin, yet those eyes come to be opened by the punishment, the punishment Openeth those eyes which the fact hath shut.
As you read of Josephs brethren, they did remain 20 yeares without having conscience recoyle on themselves to confesse their vils in selling their brother Joseph, but when Joseph laid them in a prison,
As you read of Josephs brothers, they did remain 20 Years without having conscience recoil on themselves to confess their vils in selling their brother Joseph, but when Joseph laid them in a prison,
then they confest their evill, Gen. 42 21. And they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soule,
then they confessed their evil, Gen. 42 21. And they said one to Another, we Are verily guilty Concerning our brother, in that we saw the anguish of his soul,
It is worth your notice of the title that David gives this Psalme, A Psame of David to bring to remembrance. David when he was on his death-bed as he thought, he said it shall be a Psalm of remembrance, to bring sin to remembrance, to confess to God my uncleannesse with Bathsheba, to bring to remembrance the evils of my life;
It is worth your notice of the title that David gives this Psalm, A Psalm of David to bring to remembrance. David when he was on his deathbed as he Thought, he said it shall be a Psalm of remembrance, to bring since to remembrance, to confess to God my uncleanness with Bathsheba, to bring to remembrance the evils of my life;
call to remembrance thy pride, call to remembrance thy passion, call to remembrance thy vain dalliance, whatever thy fin be, it may be I may not hit of it,
call to remembrance thy pride, call to remembrance thy passion, call to remembrance thy vain dalliance, whatever thy fin be, it may be I may not hit of it,
So Jer. 2 vers. 24. A wilde Asse used to the wildernesse, that snuffeth up the winde at her pleasure, in her occasion who can turn her away? all they that seek her will not weary themselves, in her moneth they shall finde her.
So Jer. 2 vers. 24. A wild Ass used to the Wilderness, that snuffeth up the wind At her pleasure, in her occasion who can turn her away? all they that seek her will not weary themselves, in her Monn they shall find her.
could you goe home and pursue a Ministerial reproofe with confession, your hearts would then be in good plight to confesse sin unto God. The Application:
could you go home and pursue a Ministerial reproof with Confessi, your hearts would then be in good plighted to confess since unto God. The Application:
if the body should still be gathering corrupt humours, nature woulb bestfled by these humours; thou art gathering sin to sin, thou art adding iniquity to iniquity:
if the body should still be gathering corrupt humours, nature woulb bestfled by these humours; thou art gathering since to since, thou art adding iniquity to iniquity:
confession is a spiritual Purge, it doth cleanse and purge the heart; see therefore the great need that even pardoned men have to confesse their faults.
Confessi is a spiritual Purge, it does cleanse and purge the heart; see Therefore the great need that even pardoned men have to confess their Faults.
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Lorinus observes out of Bernard on these words, I confess my transgressions. That Saul made the same confession that David made when Nathan reproved David; sayes David, I have sinned, when Samuel reproved Saul, saith Saul, I have sinned:
Lorinus observes out of Bernard on these words, I confess my transgressions. That Saul made the same Confessi that David made when Nathan reproved David; Says David, I have sinned, when Samuel reproved Saul, Says Saul, I have sinned:
Beloved, thou mayest confesse sin with Saul, yet not have thy sin taken away; thou mayest lose thy soul, as he lost his Kingdome though he confest his sinne.
beloved, thou Mayest confess since with Saul, yet not have thy since taken away; thou Mayest loose thy soul, as he lost his Kingdom though he confessed his sin.
The third Quere is this, What Theological rules may be given to guide you in your confession of sinne unto God. Answ. There are seven Rules which I shal lay down to you.
The third Quere is this, What Theological rules may be given to guide you in your Confessi of sin unto God. Answer There Are seven Rules which I shall lay down to you.
do not onely confesse sin in the lump and general, but single out the most beloved lust, those sins which for the present do most subject and enslave thy spirit, which do most overcome thee and prevail over thee in thy Christian course;
do not only confess since in the lump and general, but single out the most Beloved lust, those Sins which for the present do most Subject and enslave thy Spirit, which do most overcome thee and prevail over thee in thy Christian course;
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they singled out the present corruptions that they were guilty of, Judg. 10. 10. And the Children of Israel cryed unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Balaam.
they singled out the present corruptions that they were guilty of, Judges 10. 10. And the Children of Israel cried unto the Lord, saying, We have sinned against thee, both Because we have forsaken our God, and also served balaam.
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but we have also served Balaam; they singled out their idolatry more especially, 1 Sam. 12. 19. And all the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we dye not,
but we have also served balaam; they singled out their idolatry more especially, 1 Sam. 12. 19. And all the people said unto Samuel, Pray for thy Servants unto the Lord thy God, that we die not,
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for we have added unto all our sinnes this evil, to aske us a King. They were not contented with their old government, but they would alter and change it:
for we have added unto all our Sins this evil, to ask us a King. They were not contented with their old government, but they would altar and change it:
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doe thou thus, watch every sinne, and watch every failing of thy life, but bend most of thy confession to God against those lusts that do most enslave and subject thee.
do thou thus, watch every sin, and watch every failing of thy life, but bend most of thy Confessi to God against those Lustiest that do most enslave and Subject thee.
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Our secret sins, saith the Prophet, are in the light of thy countenance, Psal. 90. 8. Thou hast set our iniquities before thee, our secret sinnes in the light of thy countenance.
Our secret Sins, Says the Prophet, Are in the Light of thy countenance, Psalm 90. 8. Thou hast Set our iniquities before thee, our secret Sins in the Light of thy countenance.
there are two instances for this, one is in Cain, Cain confest his murder, his was greater then it could be forgiven, speaking of the murder of his brother Abel, Gen. 4. 13. And Cain said unto unto the Lord, My punishment is greater then I can bear.
there Are two instances for this, one is in Cain, Cain confessed his murder, his was greater then it could be forgiven, speaking of the murder of his brother Abel, Gen. 4. 13. And Cain said unto unto the Lord, My punishment is greater then I can bear.
Thus you read likewise of Judas, Judas confest his betraying of Christ (a grosse sin) but he never confest his covetousnesse, a secret sin that made him betrry Jesus Christ;
Thus you read likewise of Judas, Judas confessed his betraying of christ (a gross since) but he never confessed his covetousness, a secret since that made him betrry jesus christ;
he that did bewaile and confesse his murder in betraying Christ, did not confesse and bewail his covetousnesse and hypocrisie, that were more lurking and secret evils.
he that did bewail and confess his murder in betraying christ, did not confess and bewail his covetousness and hypocrisy, that were more lurking and secret evils.
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Third Rule touching confession of sin unto God is this, When you confesse and acknowledge secretly your sins unto God, labour to greaten your sins with all the heinous circumstances and heart-humbling aggravations you can imagin.
Third Rule touching Confessi of since unto God is this, When you confess and acknowledge secretly your Sins unto God, labour to greaten your Sins with all the heinous Circumstances and heart-humbling aggravations you can imagine.
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Thus the servants of God used to do, when they confest sin unto God, they would confesse sin with all the heinous circumstances, 1 Kings 8. 47. Saying, We have sinned,
Thus the Servants of God used to do, when they confessed since unto God, they would confess since with all the heinous Circumstances, 1 Kings 8. 47. Saying, We have sinned,
And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.
And I punished them oft in every Synagogue, and compelled them to Blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.
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First of all, they were not ordinary men that he cast into prison, but they were Saints, and to wrong them is a sacriledge, the Saints have I cast into prison.
First of all, they were not ordinary men that he cast into prison, but they were Saints, and to wrong them is a sacrilege, the Saints have I cast into prison.
This is the nature of a true penitent, not to confesse sin slightly and carelesly, but in confession of sin to cloath his sins with all aggravations that can be;
This is the nature of a true penitent, not to confess since slightly and carelessly, but in Confessi of since to cloth his Sins with all aggravations that can be;
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In confession of sin we should aggravate it that we have sinned against mercies, correction, warnings, resolutions, checks of conscience, motions of the Spirit, &c. and this is a good Rule if you will follow it:
In Confessi of since we should aggravate it that we have sinned against Mercies, correction, Warnings, resolutions, Checks of conscience, motions of the Spirit, etc. and this is a good Rule if you will follow it:
Fifthly, We have departed from thy precepts. Sixthly, We have not hearkned unto thy servants. Seventhly, Nor we nor our Princes, nor all the people of the Land:
Fifthly, We have departed from thy Precepts. Sixthly, We have not hearkened unto thy Servants. Seventhly, Nor we nor our Princes, nor all the people of the Land:
And thus Shechaniah confesseth sin unto God, Ezra 10. 2. And Shechaniah the Son of Jehiel, one of the Sons of Ellam, answered and said unto Ezra, We have trespassed against our God, &c. And thus the Prodigall in Luke 18. 18. I will arise and goe to my Father, and will say unto him, Father, I have sinned against heaven and before thee.
And thus Shechaniah Confesses since unto God, Ezra 10. 2. And Shechaniah the Son of Jehiel, one of the Sons of Ellam, answered and said unto Ezra, We have trespassed against our God, etc. And thus the Prodigal in Luke 18. 18. I will arise and go to my Father, and will say unto him, Father, I have sinned against heaven and before thee.
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but when confessions are mingled with hope, and come to God as a Father, they work a holy brokennesse of heart, a holy tendernesse and remorse on the conscience.
but when confessions Are mingled with hope, and come to God as a Father, they work a holy brokenness of heart, a holy tenderness and remorse on the conscience.
it is a great fault in many people, if they confesse their sin, in crying God mercy in a general way, they think they have made God a compensation for all the injuries they have done him,
it is a great fault in many people, if they confess their since, in crying God mercy in a general Way, they think they have made God a compensation for all the injuries they have done him,
We should in this part of prayer imitate that holy Martyr Bradford who never gave over praying till his heart was somewhat affected and warmed in the duty.
We should in this part of prayer imitate that holy Martyr Bradford who never gave over praying till his heart was somewhat affected and warmed in the duty.
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Zach. 12. 12. And the Land shall mourn every family apart, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart, &c. They are to go to God and confesse their sins apart.
Zach 12. 12. And the Land shall mourn every family apart, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart, etc. They Are to go to God and confess their Sins apart.
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Exod. 9. 27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, &c. Saul confest his sin unto Samuel, but we never read of his confessing sin unto god.
Exod 9. 27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, etc. Saul confessed his since unto Samuel, but we never read of his confessing since unto god.
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1 Sam. 15. 24. And Saul said unto Samuel, I have sinned, for I have transgressed the Commandement of the Lord, &c. Verse 30. Then he said, I have sinned, &c.
1 Sam. 15. 24. And Saul said unto Samuel, I have sinned, for I have transgressed the Commandment of the Lord, etc. Verse 30. Then he said, I have sinned, etc.
wicked men have made publick confessions of sin, but in secret between God and their own souls they never made acknowledgment, and confession of their evils unto God:
wicked men have made public confessions of since, but in secret between God and their own Souls they never made acknowledgment, and Confessi of their evils unto God:
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Thus the Jewes they were convinced by Peter of their great sin, insomuch as they cryed out, What shall we do to be saved? But false confession leaves men idle, and carelesse:
Thus the Jews they were convinced by Peter of their great since, insomuch as they cried out, What shall we do to be saved? But false Confessi leaves men idle, and careless:
Hos. 12. 4. Yea he had power over the Angel, and prevailed, he wept and made supplication unto him. Whilest confessions are in the mouth, there will be either tears in the eye,
Hos. 12. 4. Yea he had power over the Angel, and prevailed, he wept and made supplication unto him. Whilst confessions Are in the Mouth, there will be either tears in the eye,
confession of sin is a pouring out of the soul before God; he that can pour forth complaints against sin in secret more then in publick, is a grecious man
Confessi of since is a pouring out of the soul before God; he that can pour forth complaints against since in secret more then in public, is a grecious man
Godly men confesse sin freely, they are freely willing to part with their lusts, therefore they confesse them to God, Job. 32. 18. For I am full of matter, the spirit within me constraineth me.
Godly men confess since freely, they Are freely willing to part with their Lustiest, Therefore they confess them to God, Job. 32. 18. For I am full of matter, the Spirit within me constrains me.
Thus a godly man in confessing sin his belly is as ready to burst with new wine, he must needs have vent, else he is broken, he must needs confesse sin, his sin drives him to God.
Thus a godly man in confessing since his belly is as ready to burst with new wine, he must needs have vent, Else he is broken, he must needs confess since, his since drives him to God.
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before these he would say, Who is the Lord? It was pangs and horrour of conscience in Judas, that forced him to acknowledge he had sinned in betraying innocent blood.
before these he would say, Who is the Lord? It was pangs and horror of conscience in Judas, that forced him to acknowledge he had sinned in betraying innocent blood.
David confest his pride and carnal confidence in numbring the people, as well as his adultery with Bathsheba: David confest the cutting off the lap of Sauls garment,
David confessed his pride and carnal confidence in numbering the people, as well as his adultery with Bathsheba: David confessed the cutting off the lap of Saul's garment,
what though they have not uncleannesse in the flesh? what though they have escaped the pollutions of the world? yet they know they have secret and inward defilements on the spirit:
what though they have not uncleanness in the Flesh? what though they have escaped the pollutions of the world? yet they know they have secret and inward defilements on the Spirit:
A sixth difference is this, that godly men are distinct and clear to confesse their particular special evils that have most predominancy over them. Beloved, observe this;
A sixth difference is this, that godly men Are distinct and clear to confess their particular special evils that have most predominancy over them. beloved, observe this;
Just like Ahimaaz when he would bring tydings to David, touching the issue of the battel with Joab and Absalom, saith he, I saw a tumult, and I heard a noyse, but I know nothing.
Just like Ahimaaz when he would bring tidings to David, touching the issue of the battle with Joab and Absalom, Says he, I saw a tumult, and I herd a noise, but I know nothing.
when he was on his death-bed, and his Confessor came to him to have him confesse his sin to him, saith Bellarmine, I do not know any sin in my self to confess.
when he was on his deathbed, and his Confessor Come to him to have him confess his since to him, Says Bellarmine, I do not know any since in my self to confess.
Seventhly, Godly men confesse sin out of a sight and sense of sin, as it is dishonourable to God, rather then as it is a shame and reproach unto themselves.
Seventhly, Godly men confess since out of a sighed and sense of since, as it is dishonourable to God, rather then as it is a shame and reproach unto themselves.
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Confess thy sin rather for the foul nature of it, that it doth dishonour God, then for the evil consequence of it, that it deserves damnation to the sinner.
Confess thy since rather for the foul nature of it, that it does dishonour God, then for the evil consequence of it, that it deserves damnation to the sinner.
Lastly, Holy confession of sin in godly men, leaves a holy awe, and a dread upon the heart, making them afraid to commit the sin after they have confest it;
Lastly, Holy Confessi of since in godly men, leaves a holy awe, and a dread upon the heart, making them afraid to commit the since After they have confessed it;
Verse 19. Many also of them which used curious Arts, brought their books together, and burned them before all men, &c. He speaks of their sorcery and witchcraft; they would burn their books, that there should not be an occasion of committing again that sin which they confest unto God. Beloved, this is holy confession;
Verse 19. Many also of them which used curious Arts, brought their books together, and burned them before all men, etc. He speaks of their sorcery and witchcraft; they would burn their books, that there should not be an occasion of committing again that since which they confessed unto God. beloved, this is holy Confessi;
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A godly man may commit a sin which he hath confest, but yet he retains a fear and awe upon his heart, that it shall not prevail over him in his practice.
A godly man may commit a since which he hath confessed, but yet he retains a Fear and awe upon his heart, that it shall not prevail over him in his practice.
And therefore in their prayers (when you may be cast to hear them in publick) all their expressions in prayer, are either extolling the Majesty of God, the excellency of Christ, the glory of Heaven, the riches of Grace,
And Therefore in their Prayers (when you may be cast to hear them in public) all their expressions in prayer, Are either extolling the Majesty of God, the excellency of christ, the glory of Heaven, the riches of Grace,
for the Children of Israel thy servants, and confesse the sins of the children of Israel, which we have sinued against thee, both I and my Fathers house have sinned.
for the Children of Israel thy Servants, and confess the Sins of the children of Israel, which we have sinued against thee, both I and my Father's house have sinned.
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Secondly, Not onely Believers under the Old Testament, but also Converts under the New Testament, did make conscience of confessing of sins unto God, John 3 ▪ 6. And they were baptized of him in Jordan, confessing their sins, Acts 19. 18. And many that believed came,
Secondly, Not only Believers under the Old Testament, but also Converts under the New Testament, did make conscience of confessing of Sins unto God, John 3 ▪ 6. And they were baptised of him in Jordan, confessing their Sins, Acts 19. 18. And many that believed Come,
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In the instance of the Publican, that Christ declares was uniustified rather then the Pharisee, And the Publican standing afar off, would not lift up so much as his eyes to Heaven, but smote upon his breast, saying, God be merciful to me a sinner.
In the instance of the Publican, that christ declares was unjustified rather then the Pharisee, And the Publican standing afar off, would not lift up so much as his eyes to Heaven, but smote upon his breast, saying, God be merciful to me a sinner.
and I will not keep anger for ever. Onely acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, &c. Fourthly, God both in the Old Testament and in the New, hath annexed many gracious promises to a sincere confession of sin unto him:
and I will not keep anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, etc. Fourthly, God both in the Old Testament and in the New, hath annexed many gracious promises to a sincere Confessi of since unto him:
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in the Old Testament, Lev. 26. 40. If they shall confesse their iniquity, and the iniquity of their fathers, with their trespasse which they trespassed against me,
in the Old Testament, Lev. 26. 40. If they shall confess their iniquity, and the iniquity of their Father's, with their trespass which they trespassed against me,
Then will I remember my Covenant with Jacob, &c. If they confesse their iniquity, I will remember them. And there are gracious promises made to such as confess their sins;
Then will I Remember my Covenant with Jacob, etc. If they confess their iniquity, I will Remember them. And there Are gracious promises made to such as confess their Sins;
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A second reproof, is to those of the Popish Religion, who in stead of secret confession of sin to God in prayer, doe presse vehemently Auricular confession in the ear of the Priest.
A second reproof, is to those of the Popish Religion, who in stead of secret Confessi of since to God in prayer, do press vehemently Auricular Confessi in the ear of the Priest.
There are these several mistakes and errours in the Popish Doctrine of Auricular confession. First, They urge the necessity of it, that you must not expect salvation without it.
There Are these several mistakes and errors in the Popish Doctrine of Auricular Confessi. First, They urge the necessity of it, that you must not expect salvation without it.
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and the first Councel that did establish Auricular Confession, was the Laterane Councel, and after that the Councel of Trent. The Church of God in the Primitive times having no such practise, it may be exploded from being now in the Church of God.
and the First Council that did establish Auricular Confessi, was the Lateran Council, and After that the Council of Trent. The Church of God in the Primitive times having no such practice, it may be exploded from being now in the Church of God.
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thus a reverent Divine calls it, the pick lock of Sacramental confession: this being enacted meerly out of State policy to know mens secret thoughts and temper;
thus a reverend Divine calls it, the pick lock of Sacramental Confessi: this being enacted merely out of State policy to know men's secret thoughts and temper;
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We are to confesse our sin to any Christian freind or member of the Church whom we judge fittest to advise us for their wisdome, faithfulness, compassion and experience.
We Are to confess our since to any Christian friend or member of the Church whom we judge Fittest to Advice us for their Wisdom, faithfulness, compassion and experience.
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there are many faulty, many who keep the Devils counsel, who groan under strong corruptions, yet will never open their minds to have counsel and prayer from other men.
there Are many faulty, many who keep the Devils counsel, who groan under strong corruptions, yet will never open their minds to have counsel and prayer from other men.
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you are to confess sin to those that are compassionate, that are of ability to pray for you, to those who have wisedom and can counsel you, to those who have pitty that can compassionate you, to those who have experience that can advise you, to those that can give counsel and keep counsel:
you Are to confess since to those that Are compassionate, that Are of ability to pray for you, to those who have Wisdom and can counsel you, to those who have pity that can compassionate you, to those who have experience that can Advice you, to those that can give counsel and keep counsel:
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Chrysostom in his Homilie on Dives and Lazarus, hath this expression, If thou confess thy sin in some mens ears, they will cast thy sins in thy face in a way of scorn:
Chrysostom in his Homily on Dives and Lazarus, hath this expression, If thou confess thy since in Some men's ears, they will cast thy Sins in thy face in a Way of scorn:
Thus you have the Cautions prescribed unto you Now in what cases is it meet that men should confess their sins to men as wel as unto God? I shall resolve this to you in four Cases.
Thus you have the Cautions prescribed unto you Now in what cases is it meet that men should confess their Sins to men as well as unto God? I shall resolve this to you in four Cases.
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David fell into the sin of Adultery, and the sin was known among all the Gentiles, insomuch that the enemies of God spoke ill of Religion, and spoke ill of God:
David fell into the since of Adultery, and the since was known among all the Gentiles, insomuch that the enemies of God spoke ill of Religion, and spoke ill of God:
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what doth David doe to recompence the wrong done to the Church? he makes the 51. Psalm, which was not for his private use onely but for publique use; mark the Title of it.
what does David do to recompense the wrong done to the Church? he makes the 51. Psalm, which was not for his private use only but for public use; mark the Title of it.
This Psalm was permitted to be sung in the Sanctuary, and in the Temple, that so the Church of God being scandalized by Davids sin, should be satisfied by Davids publick confession and repentance:
This Psalm was permitted to be sung in the Sanctuary, and in the Temple, that so the Church of God being scandalized by Davids since, should be satisfied by Davids public Confessi and Repentance:
Therefore for the good of the Congregation and Church, whereof thou art a member; if thy sin becomes notorious and known, thou art bound to confesse it;
Therefore for the good of the Congregation and Church, whereof thou art a member; if thy since becomes notorious and known, thou art bound to confess it;
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not that every private sin must be confest to the Church, but in case of publick scandal, thou art then to compensate the congregation by manifesting thy confession.
not that every private since must be confessed to the Church, but in case of public scandal, thou art then to compensate the congregation by manifesting thy Confessi.
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A second Case wherein you are to confesse sin to men, is, in Case of private injury done to thy neighbour, in case of wrong, personal injury done to thy neighbour, thou art to confesse sin unto him.
A second Case wherein you Are to confess since to men, is, in Case of private injury done to thy neighbour, in case of wrong, personal injury done to thy neighbour, thou art to confess since unto him.
Thirdly, You are to confesse sin to men as well as to God, in case of extream trouble of conscience for some particular sin which you have done against God;
Thirdly, You Are to confess since to men as well as to God, in case of extreme trouble of conscience for Some particular since which you have done against God;
if thou canst not by any help of thine own get a quiet and a calme conscience, in such a case thou mayest go to a godly and experienced friend, (make thy own choice) to reveal thy case:
if thou Canst not by any help of thine own get a quiet and a Cam conscience, in such a case thou Mayest go to a godly and experienced friend, (make thy own choice) to reveal thy case:
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There are some Interpreters that do expound that place in Jam. 5. 16. Confesse your faults one to another, that is, that those that have been partners together in sin, they should go one to another to confesse their sins:
There Are Some Interpreters that do expound that place in Jam. 5. 16. Confess your Faults one to Another, that is, that those that have been partners together in since, they should go one to Another to confess their Sins:
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Eusebius relates, that John the Evangelist in his journey, returning from Patmos to Ephesus after the death of Domitian was met by a company of theeves;
Eusebius relates, that John the Evangelist in his journey, returning from Patmos to Ephesus After the death of Domitian was met by a company of thieves;
amongst whom was a young man their Captain, whom John did convert, and the story saith, that this young man now converted by Johns wholsome counsel, went to all his fellow theeves,
among whom was a young man their Captain, whom John did convert, and the story Says, that this young man now converted by Johns wholesome counsel, went to all his fellow thieves,
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he was troubled in conscience, and therefore gave them earnest counsel, that as they loved their souls, they would not walk in that way of wickednesse;
he was troubled in conscience, and Therefore gave them earnest counsel, that as they loved their Souls, they would not walk in that Way of wickedness;
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to humble you in the presence of God, that seeing God calls you to confesse sin to him, you have so many palpable and manifest defects in secret confessing of your sins to God.
to humble you in the presence of God, that seeing God calls you to confess since to him, you have so many palpable and manifest defects in secret confessing of your Sins to God.
The first Defect in confession of sin unso God is this, that when men come to confesse sin to God, they have such a barrennesse and confusion on their spirits, that they cannot call to remembrance their particular sins to confesse them.
The First Defect in Confessi of since unso God is this, that when men come to confess since to God, they have such a Barrenness and confusion on their spirits, that they cannot call to remembrance their particular Sins to confess them.
It is storied of Donatus the father of those Heretiques that Augustine did write against, that he said to God, Non habeo Dominae quod ignoscas, I am guilty Lord of nothing for thee to pardon.
It is storied of Donatus the father of those Heretics that Augustine did write against, that he said to God, Non habeo Dominae quod ignoscas, I am guilty Lord of nothing for thee to pardon.
This was the fault of Bellarmine, when his Confessor came unto him on his deathbed, Bellarmine did protest unto him, that he did not know one sin that he was guilty of to confesse unto the Priest:
This was the fault of Bellarmine, when his Confessor Come unto him on his deathbed, Bellarmine did protest unto him, that he did not know one since that he was guilty of to confess unto the Priest:
yet they are so confused, so indistinct in the knowledge of their own waies, that they have only general confessions, Lord we have sinned, Lord we have done evil in thy sight,
yet they Are so confused, so indistinct in the knowledge of their own ways, that they have only general confessions, Lord we have sinned, Lord we have done evil in thy sighed,
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Moses complained of the peoples incredulity, of his own natural infirmity, but Moses did not complain of his slavish fear, that if he should go to Egypt there were men that would kill him;
Moses complained of the peoples incredulity, of his own natural infirmity, but Moses did not complain of his slavish Fear, that if he should go to Egypt there were men that would kill him;
many men will be large in confessing the sins of their life, but seldom or never bewail the sins of nature, that vicious inclination in the heart to sin;
many men will be large in confessing the Sins of their life, but seldom or never bewail the Sins of nature, that vicious inclination in the heart to sin;
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very few but David in the Old Testament, and Paul in the New, who did sufficiently confesse original sin, David in the Old Testament, Psal. 51. there he begins to bewail the root of those sins which he was guilty of.
very few but David in the Old Testament, and Paul in the New, who did sufficiently confess original since, David in the Old Testament, Psalm 51. there he begins to bewail the root of those Sins which he was guilty of.
A seventh defect in confession of sins to God, is this, to confesse those sins to God, which if men should charge us with, we should deny and be angry.
A seventh defect in Confessi of Sins to God, is this, to confess those Sins to God, which if men should charge us with, we should deny and be angry.
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We should confesse sin as Daniel did, Dan. 9. and as David did, Psa. 51. But many confesse sin like Pharaoh, Exod. 9. 27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, the Lord is righteous,
We should confess since as daniel did, Dan. 9. and as David did, Psa. 51. But many confess since like Pharaoh, Exod 9. 27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, the Lord is righteous,
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and generall confessions of sins, to come into Gods presence and say you are sinners just as 〈 ◊ 〉 the eleventh king of France, who when he had blasphemed would take his Crucifix and kisse,
and general confessions of Sins, to come into God's presence and say you Are Sinners just as 〈 ◊ 〉 the eleventh King of France, who when he had blasphemed would take his Crucifix and kiss,
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this is the fault which Christians many times are guilty of, many men rest contented with a confused and a generall confession of sin when they doe not come to any distinct view of their particular sins, there is a tumult in the conscience some noyse they make in prayer,
this is the fault which Christians many times Are guilty of, many men rest contented with a confused and a general Confessi of since when they do not come to any distinct view of their particular Sins, there is a tumult in the conscience Some noise they make in prayer,
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Me thinks I hear you ask me, But seeing these defects are found amongst us, in confession of sin unto God, what should we doe to be healpt against these defects? For answer, that ye may not be guilty of these defects in confession of sin,
Me thinks I hear you ask me, But seeing these defects Are found among us, in Confessi of since unto God, what should we do to be healpt against these defects? For answer, that you may not be guilty of these defects in Confessi of since,
First, Get a cleare insight into Gods Law, that it may discover sin to you, by the Law is the knowledge of sin, Rom. 3. 20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight:
First, Get a clear insight into God's Law, that it may discover since to you, by the Law is the knowledge of since, Rom. 3. 20. Therefore by the Deeds of the Law, there shall no Flesh be justified in his sighed:
beloved, get a knowledge of the spiritualnesse of Gods Law, of the extent of Gods Law, that the Law doth reach the inward man, that Gods law reacheth to those very first motions of the soul, those very inclinations to sin that are in thine heart, be acquainted with the Law,
Beloved, get a knowledge of the spiritualness of God's Law, of the extent of God's Law, that the Law does reach the inward man, that God's law reaches to those very First motions of the soul, those very inclinations to since that Are in thine heart, be acquainted with the Law,
In a Convulsion Fit, they would wish them at that time, to look their face in a glasse, that when the Patient doth see what an ugly countenance he hath,
In a Convulsion Fit, they would wish them At that time, to look their face in a glass, that when the Patient does see what an ugly countenance he hath,
Look right before you and ponder the waies of your feet, and that is the way to have the heart so affected with the evil of your waies as you will particularly confesse your sins.
Look right before you and ponder the ways of your feet, and that is the Way to have the heart so affected with the evil of your ways as you will particularly confess your Sins.
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Fourthly, Call to remembrance some old transgression of many yeares past before thy conversion, and muster up these sins together, that so thou mightest have matter of complaint and confession before God.
Fourthly, Call to remembrance Some old Transgression of many Years passed before thy conversion, and muster up these Sins together, that so thou Mightest have matter of complaint and Confessi before God.
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this ▪ David did when he found his heart dull and sluggish, he would call to minde the sins of his youth, Psal. 35. 9. When you see that your hearts grow barren of spiritual matter through heedlesnesse, go then and ransack your old waies what did you 20 years agoe, let conscience gawle you for that, that so you may have matter enough to confesse unto God.
this ▪ David did when he found his heart dull and sluggish, he would call to mind the Sins of his youth, Psalm 35. 9. When you see that your hearts grow barren of spiritual matter through heedlesnesse, go then and ransack your old ways what did you 20 Years ago, let conscience gawle you for that, that so you may have matter enough to confess unto God.
This rule doth not appertain to Christians under trouble of conscience, but only to those Christians that are sluggish and barren of any spiritual complaints and confessions in Gods presence.
This Rule does not appertain to Christians under trouble of conscience, but only to those Christians that Are sluggish and barren of any spiritual complaints and confessions in God's presence.
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Saul did there commit a farre lesse sin then Davids was, to wit, adultery, Saul did only for his private use spare the fattest of his sheep and oxen ▪ it was little or nothing in comparison of Davids sin,
Saul did there commit a Far less since then Davids was, to wit, adultery, Saul did only for his private use spare the Fattest of his sheep and oxen ▪ it was little or nothing in comparison of Davids since,
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A second Direction is this, Depend not upon the most inlarged and the most sensible confessions that ever you have made to God, suppose thou hast poured out thy soul to God, thou art never the better:
A second Direction is this, Depend not upon the most enlarged and the most sensible confessions that ever you have made to God, suppose thou hast poured out thy soul to God, thou art never the better:
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When the poore Dove, the Church, lay in a hole under the staires, bewailing and mourning like a Dove for her sinfulnesse, O saith Christ to her, let me see thy face,
When the poor Dove, the Church, lay in a hold under the stairs, bewailing and mourning like a Dove for her sinfulness, Oh Says christ to her, let me see thy face,
It is worth your notice, Job when he was afflicted by God in having botches and boyles all over his body, it is said, Job made his complaint to God, Chap. 7. vers. 20. I have sinned, what shall I doe unto thee, O thou preserver of men? I have sinned saith Job, but what doth God say of Job? in all this Job sinned not, Job. 1. 22. In all this Job sinned not, nor charged God foolishly.
It is worth your notice, Job when he was afflicted by God in having botches and boils all over his body, it is said, Job made his complaint to God, Chap. 7. vers. 20. I have sinned, what shall I do unto thee, Oh thou preserver of men? I have sinned Says Job, but what does God say of Job? in all this Job sinned not, Job. 1. 22. In all this Job sinned not, nor charged God foolishly.
First the manner of bringing in this Act of God, the Psalmist doth not bring it in thus with an Ergo, I said I wil confesse my transgression to the Lord,
First the manner of bringing in this Act of God, the Psalmist does not bring it in thus with an Ergo, I said I will confess my Transgression to the Lord,
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Didst thou ever purpose to be uncleane, or to deceive, and it may be thou wast interrupted, that thou couldst not have secrecy & opportunity? Why, God will punish thee for thy purpose,
Didst thou ever purpose to be unclean, or to deceive, and it may be thou wast interrupted, that thou Couldst not have secrecy & opportunity? Why, God will Punish thee for thy purpose,
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but wouldst thou confesse sinne? thou canst not break thy heart, but wouldst thou break thy heart? God looks on your purposes with approbation, as well as your practises.
but Wouldst thou confess sin? thou Canst not break thy heart, but Wouldst thou break thy heart? God looks on your Purposes with approbation, as well as your practises.
but when the temptation was but in the desire, then saith Christ, I have actually prayed for thee. O fall down and admire the condescension of Christ, he doth crown your purposes and endeavours, and desires:
but when the temptation was but in the desire, then Says christ, I have actually prayed for thee. Oh fallen down and admire the condescension of christ, he does crown your Purposes and endeavours, and Desires:
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The Doctrine I hence observe is this, That there is a necessary connexion between a penitentiall confession of sinne, and forgivenesse of sinne. I confessed, and God forgave.
The Doctrine I hence observe is this, That there is a necessary connexion between a penitential Confessi of sin, and forgiveness of sin. I confessed, and God forgave.
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A second expression that illustrates pardon of sinne, is this, it is called a casting of sinne into the bottom of the Sea, Micah. 7. 29. He will turn again, he will have compassion upon us, he will subdue our iniquities,
A second expression that illustrates pardon of sin, is this, it is called a casting of sin into the bottom of the Sea, micah. 7. 29. He will turn again, he will have compassion upon us, he will subdue our iniquities,
and they were drowned in the bottom of the sea, so saith God, I wil deal with sinne as I dealt with Pharaoh, you shall never be troubled more with them, not unto condemnation, you need not fear the rising of sin again, against you;
and they were drowned in the bottom of the sea, so Says God, I will deal with sin as I dealt with Pharaoh, you shall never be troubled more with them, not unto condemnation, you need not Fear the rising of since again, against you;
but Lead that is cast into the Sea, the allusion holds here, Exod. 15. 10. Thou didst blow with the wind, the Sea covered them, they sank as lead in the mighty waters.
but Led that is cast into the Sea, the allusion holds Here, Exod 15. 10. Thou didst blow with the wind, the Sea covered them, they sank as led in the mighty waters.
God when he pardons sins and casts them into the bottom of the Sea, sin lies like lead, it can never rise of it selfe in a way of condemnation to a justified man, to a pardoned sinner.
God when he Pardons Sins and Cast them into the bottom of the Sea, since lies like led, it can never rise of it self in a Way of condemnation to a justified man, to a pardoned sinner.
This is a metaphor taken from men, when a man is not able to pay his debt, the Creditor doth cancel the Bond, blots out the writing and breaks the Seal, that nothing shall prevail in Law against this poor man.
This is a metaphor taken from men, when a man is not able to pay his debt, the Creditor does cancel the Bound, blots out the writing and breaks the Seal, that nothing shall prevail in Law against this poor man.
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So the Lord doth cancell the bond, and blots out the writing, that neither sin, nor the Devill shall have any processe against him in a way of condemnation.
So the Lord does cancel the bound, and blots out the writing, that neither since, nor the devil shall have any process against him in a Way of condemnation.
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and thou wilt not, or, aquit me then (not set mee free) from mine iniquity. Acquitting is a term of Law, giving you a discharge and dismission of the Court;
and thou wilt not, or, Aquit me then (not Set me free) from mine iniquity. Acquitting is a term of Law, giving you a discharge and dismission of the Court;
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Fifthly, Pardon of sin is called in Scripture a covering of sin, Psal. 32. 1. Blessed is he whose transgression is forgiven, and whose sin is covered.
Fifthly, Pardon of since is called in Scripture a covering of since, Psalm 32. 1. Blessed is he whose Transgression is forgiven, and whose since is covered.
Beloved, if pardon of sin had consisted in the removing of sin, we had been undone, pardon of sin doth not consist in the removall of all sin out of a man,
beloved, if pardon of since had consisted in the removing of since, we had been undone, pardon of since does not consist in the removal of all since out of a man,
God will hide sin, that the fiercenesse of his wrath, and the Eye of his indignation shal not look on it to condemnation, It is the same word that refers to garments NONLATINALPHABET.
God will hide since, that the fierceness of his wrath, and the Eye of his Indignation shall not look on it to condemnation, It is the same word that refers to garments.
and cleanse me from my sin; he means there in reference to justification; That pardon of sin presents a man to God without spot or wrinkle, or blemish,
and cleanse me from my since; he means there in Referente to justification; That pardon of since presents a man to God without spot or wrinkle, or blemish,
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Lastly, Pardon of sinne, is expressed in Scripture, by not imputing of sin, Rom. 4. 8 Blessed is the man to whom the Lord will not impute sin? It is a word drawn from Merchants,
Lastly, Pardon of sin, is expressed in Scripture, by not imputing of since, Rom. 4. 8 Blessed is the man to whom the Lord will not impute since? It is a word drawn from Merchant's,
First in regard of Gods decree, and so sin is forgiven before all Worlds, because God intended to deliver the Elect, that such a remnant and number of men should have sin pardoned.
First in regard of God's Decree, and so since is forgiven before all World's, Because God intended to deliver the Elect, that such a remnant and number of men should have since pardoned.
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Thus Christ is the Lamb slaine from the beginning of the World. Secondly, Sin is said to be forgiven when the Lord doth manifest forgivenesse of sin.
Thus christ is the Lamb slain from the beginning of the World. Secondly, since is said to be forgiven when the Lord does manifest forgiveness of since.
and this cannot be taken away by pardon, the sin is a sin though it be pardoned, the pollution of sin is not taken away by pardon, the blot remaines.
and this cannot be taken away by pardon, the since is a since though it be pardoned, the pollution of since is not taken away by pardon, the blot remains.
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and this is properly the nature of forgivenesse of sin, it is a gracious and a free act of God, whereby he acquits a sinner from eternall guilt and eternall punishment, that is due to all his sin in an eternall punishment, God doth not acquit a pardoned man from externall punishments, God may pardon thy sin,
and this is properly the nature of forgiveness of since, it is a gracious and a free act of God, whereby he acquits a sinner from Eternal guilt and Eternal punishment, that is due to all his since in an Eternal punishment, God does not acquit a pardoned man from external punishments, God may pardon thy since,
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The second particular is, What kind of confession of sin is it that hath such a necessary connexion with forgivenesse of sin, I confest and thou forgavest.
The second particular is, What kind of Confessi of since is it that hath such a necessary connexion with forgiveness of since, I confessed and thou forgavest.
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but a free, a full and ingenuous confession, that is the meaning of that Phrase, Psal. 32. 21. Blessed is the man to whom the Lord imputeth not iniquity,
but a free, a full and ingenuous Confessi, that is the meaning of that Phrase, Psalm 32. 21. Blessed is the man to whom the Lord imputeth not iniquity,
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Secondly, that confession which hath pardon annexed to it is a penitential confession, a confession that hath sorrow of heart mixt with it, Ps. 38. 18. For I will declare mine iniquity, I will be sorry for my sin.
Secondly, that Confessi which hath pardon annexed to it is a penitential Confessi, a Confessi that hath sorrow of heart mixed with it, Ps. 38. 18. For I will declare mine iniquity, I will be sorry for my since.
That prescription, that God gave to the Leper in the Law, that he should be cleansed from his leprosi• and in Levit. 13. 45. And the Leper in whom the plague is, his clothes shall be rent,
That prescription, that God gave to the Leper in the Law, that he should be cleansed from his leprosi• and in Levit. 13. 45. And the Leper in whom the plague is, his clothes shall be rend,
and his head bare, and hee shall put a covering upon his upper lip, and shall cry unclean, unclean, is worth your notice, he was to cry twice, I am unclean, Lam unclean;
and his head bore, and he shall put a covering upon his upper lip, and shall cry unclean, unclean, is worth your notice, he was to cry twice, I am unclean, Lamb unclean;
Secondly, he must cover his lip, to note shame that must be mingled with his sorrow, to shew, that to us that have an unclean leprosie of sin in us, the crying I am unclean, unclean, is not enough;
Secondly, he must cover his lip, to note shame that must be mingled with his sorrow, to show, that to us that have an unclean leprosy of since in us, the crying I am unclean, unclean, is not enough;
Third Concomitant of confession that hath pardon annexed to it, is this, That there must be a voluntary and a free leaving of those sins which we doe confesse.
Third Concomitant of Confessi that hath pardon annexed to it, is this, That there must be a voluntary and a free leaving of those Sins which we do confess.
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Fourthly that confession that hath pardon annexed to it, is joyned with a holy aw and fear of running into the commission of those sins that we do confesse to God, Psal. 38. 18. compared with Psal. 39. 1. For I will declare mine iniquity, I will be sorry for my sin, I said I will take heed to my wayes that I sin not with my tongue.
Fourthly that Confessi that hath pardon annexed to it, is joined with a holy awe and Fear of running into the commission of those Sins that we do confess to God, Psalm 38. 18. compared with Psalm 39. 1. For I will declare mine iniquity, I will be sorry for my since, I said I will take heed to my ways that I sin not with my tongue.
Davids confessing sin did worke in him a holy awe, and a holy care to take heed of those sins he had confest, to confesse sin and to be bold and adventurous to run into sin, hath not such a connexion, with pardon.
Davids confessing since did work in him a holy awe, and a holy care to take heed of those Sins he had confessed, to confess since and to be bold and adventurous to run into since, hath not such a connexion, with pardon.
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Daniel 9. 20. And while I was speaking, and praying, and confessing my sin, and the sin of my people Israel, &c. (Beloved,) when confessions of sin are to prayer as the whet-stone to the knife;
daniel 9. 20. And while I was speaking, and praying, and confessing my since, and the since of my people Israel, etc. (beloved,) when confessions of since Are to prayer as the whetstone to the knife;
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when you sharpen your affections and put a keen edge on your hearts in prayer: this is an evident token that such confession hath a connexion with forgivenesse of sin.
when you sharpen your affections and put a keen edge on your hearts in prayer: this is an evident token that such Confessi hath a connexion with forgiveness of since.
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The third particular is to shew you, how doth this connexion between confession of sin and forgivenesse of sin consist with the feernesse of Gods grace in pardoning of sin, in placing a connexion between pardon and confession? How doth this consist with the freenesse of of Gods grace in pardoning of sin? For answer;
The third particular is to show you, how does this connexion between Confessi of since and forgiveness of since consist with the feernesse of God's grace in pardoning of since, in placing a connexion between pardon and Confessi? How does this consist with the freeness of of God's grace in pardoning of since? For answer;
as the Papists doe, this would overthrow the free Grace of God in forgiving sin: though wee do place a connexion between confessing sin, and pardon of sin;
as the Papists do, this would overthrow the free Grace of God in forgiving since: though we do place a connexion between confessing since, and pardon of since;
but yet confession of sin is that cause which Logicians call (causa sine quâ non) without which pardon of sin shall never be obtained, I confest and thou forgavest.
but yet Confessi of since is that cause which Logicians call (causa sine quâ non) without which pardon of since shall never be obtained, I confessed and thou forgavest.
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Lastly, This connexion between confessing sin and Gods forgiving sin, is not as if our confession did bear any proportion in a way of satisfaction to Gods forgiving of sin;
Lastly, This connexion between confessing since and God's forgiving since, is not as if our Confessi did bear any proportion in a Way of satisfaction to God's forgiving of since;
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The first Objection is this, Why but you will say, what need all this pressing of confession of sin, urging, that there is a necessary connexion between mans confession of sin and Gods forgiving sin? what needs confession? doth not Gods eyes run to and fro the earth? doth not God behold the evill and the good,
The First Objection is this, Why but you will say, what need all this pressing of Confessi of since, urging, that there is a necessary connexion between men Confessi of since and God's forgiving since? what needs Confessi? does not God's eyes run to and from the earth? does not God behold the evil and the good,
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and fully knoweth all the evils under the Sun? what we tel God when hee knoweth all things? This Objection the Anabaptists make against confession of sin. For answer.
and Fully Knoweth all the evils under the Sun? what we tell God when he Knoweth all things? This Objection the Anabaptists make against Confessi of since. For answer.
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First, Negatively, we doe not confesse sin because only of Gods Soveraignty, because God will have us to confesse sin, Gods Soverainty may command us and say, You shal come with ropes about your Necks,
First, Negatively, we do not confess since Because only of God's Sovereignty, Because God will have us to confess since, God's Sovereignty may command us and say, You shall come with ropes about your Necks,
First, Though God doth see our sins, yet wee are bound to confesse our sins that wee may see them our selves, that we may put memory & conscience and heart a work, in the review,
First, Though God does see our Sins, yet we Are bound to confess our Sins that we may see them our selves, that we may put memory & conscience and heart a work, in the review,
Again, Of confession of sin there is great use, because it doth ease the minde, it gives vent to a troubled minde, concealed guilt breeds horrour and hell in the conscience;
Again, Of Confessi of since there is great use, Because it does ease the mind, it gives vent to a troubled mind, concealed guilt breeds horror and hell in the conscience;
it is an ingenuous clearnesse when a man can open himself to God in free confession, which doth allay the anguish and trouble of minde, Job. 32. 18. For I am full of matter, the spirit within me constraineth me, vers. 19. Behold, my Belly is as Wine which hath no vent, it is ready to burst like new bottles:
it is an ingenuous clearness when a man can open himself to God in free Confessi, which does allay the anguish and trouble of mind, Job. 32. 18. For I am full of matter, the Spirit within me constrains me, vers. 19. Behold, my Belly is as Wine which hath no vent, it is ready to burst like new bottles:
yet this is no thanks to a sinner, for a sinner doth what in him lies to take all glory from God, to pull God out of Heaven, it is no thanks to thee that God is never the worse for thy sin.
yet this is no thanks to a sinner, for a sinner does what in him lies to take all glory from God, to pull God out of Heaven, it is no thanks to thee that God is never the Worse for thy since.
there are six Concomitants, that doe attend a person in a pardoned estate, and four charactors laid downe in Scripture of a man whose sin is forgiven him.
there Are six Concomitants, that do attend a person in a pardoned estate, and four characters laid down in Scripture of a man whose since is forgiven him.
Hence the Heathens named these stones NONLATINALPHABET acquitting or condemning stones. And so the Poet, In antient times with stones they did, In judgement seat proceed.
Hence the heathens nam these stones acquitting or condemning stones. And so the Poet, In ancient times with stones they did, In judgement seat proceed.
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I acknowledged my transgressions unto the Lord ▪ and thou forgavest the iniquity of my sin. 1 Job. 1. 9. If we confesse our sins, he is faithfull and Just to forgive us our sins,
I acknowledged my transgressions unto the Lord ▪ and thou forgavest the iniquity of my since. 1 Job. 1. 9. If we confess our Sins, he is faithful and Just to forgive us our Sins,
Fourthly, forgivenesse of sin, is accompanied in Scripture, with a cordiall forgiving other men all the personall wrongs and injuries that they have done you.
Fourthly, forgiveness of since, is accompanied in Scripture, with a cordial forgiving other men all the personal wrongs and injuries that they have done you.
It is in the Lords prayer annexed, forgive us our trespasses, Mat. 6. So that forgiving of other men is in Scripture as an Attendant or Concomitant of Gods forgiving us.
It is in the lords prayer annexed, forgive us our Trespasses, Mathew 6. So that forgiving of other men is in Scripture as an Attendant or Concomitant of God's forgiving us.
A fifth Concomitant that attends forgivenesse of sin, is repentance from dead works: repentance for sin is a Concomitant that is ever joyned with the forgivenesse of sin:
A fifth Concomitant that attends forgiveness of since, is Repentance from dead works: Repentance for since is a Concomitant that is ever joined with the forgiveness of since:
There are few of them that do incline to the affirmative, because God hath expresly tied himself in the Word, that pardon must have repentance for sin.
There Are few of them that do incline to the affirmative, Because God hath expressly tied himself in the Word, that pardon must have Repentance for since.
therefore in Scripture pardoning mercy and subduing grace, they are both joyned together, Mic. 7. 19. He wi• turn again, he will have compassion upon us, he will subdue our iniquities,
Therefore in Scripture pardoning mercy and subduing grace, they Are both joined together, Mic. 7. 19. He wi• turn again, he will have compassion upon us, he will subdue our iniquities,
but godly men do not play with their sins, but doe with their lusts as a warrier, they doe conflict with lusts on these terms, that either wee must kill them, or they will kill us.
but godly men do not play with their Sins, but do with their Lustiest as a warrior, they do conflict with Lustiest on these terms, that either we must kill them, or they will kill us.
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I may fitly resemble such men as these to the Persians, who had one Festival annually where in they used this custome, that they laboured to finde out all their venomous creatures,
I may fitly resemble such men as these to the Persians, who had one Festival annually where in they used this custom, that they laboured to find out all their venomous creatures,
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this is laid down in the 7. of Micah, the Prophet brings in the Churches crying out in the extolling of God, Who is a God like unto thee, pardoning iniquity, transgression & sin!
this is laid down in the 7. of micah, the Prophet brings in the Churches crying out in the extolling of God, Who is a God like unto thee, pardoning iniquity, Transgression & since!
there is no man that knoweth his sin to be pardoned, that can easily run into the commission of it again, it is an exeellent expression in the book of Job. If I sin then thou markest me,
there is no man that Knoweth his since to be pardoned, that can Easily run into the commission of it again, it is an exeellent expression in the book of Job. If I sin then thou markest me,
A fourth Character, He in whom sin is pardoned, is a man in whom is no guile, Psal. 32. some do take guile in a particular sense, others extend it more largely,
A fourth Character, He in whom since is pardoned, is a man in whom is no guile, Psalm 32. Some do take guile in a particular sense, Others extend it more largely,
yet mark, when David lost Absolom, O what a fit of sorrow was he in, crying out, O my son Absolom, my son, my son Absolom, would God I had dyed for thee, O Absolom, my son, my son.
yet mark, when David lost Absalom, O what a fit of sorrow was he in, crying out, Oh my son Absalom, my son, my son Absalom, would God I had died for thee, Oh Absalom, my son, my son.
Micah •. 18. He will turn again he will have compassion upon us, he will subdue our iniquities &c. the promises followes, I will subdue thine iniquitie, saith God, be not troubled, I have pardoned thee.
micah •. 18. He will turn again he will have compassion upon us, he will subdue our iniquities etc. the promises follows, I will subdue thine iniquity, Says God, be not troubled, I have pardoned thee.
as first, it may be a godly Christian doth extend mortification beyond its bounds, as thus, it may be thou doest extend mortification not to a gracious suppression of sin,
as First, it may be a godly Christian does extend mortification beyond its bounds, as thus, it may be thou dost extend mortification not to a gracious suppression of since,
So sin in the heart, the branches are cut off by mortification, the luxuriant buddings, and blossomings, and breakings forth of sin, they are cut off;
So since in the heart, the branches Are Cut off by mortification, the luxuriant buddings, and blossomings, and breakings forth of since, they Are Cut off;
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but the stump, the root of originall sin, from which all sin flowes and growes that remaines Dan. 7. 12. As concerning the rest of the beasts, they had their dominion taken away;
but the stump, the root of original since, from which all since flows and grows that remains Dan. 7. 12. As Concerning the rest of the beasts, they had their dominion taken away;
therefore a sin may be fully pardoned, when it is not fully subdued, because sanctification and mortification cannot hold equipage and proportion with remission of sin.
Therefore a since may be Fully pardoned, when it is not Fully subdued, Because sanctification and mortification cannot hold equipage and proportion with remission of since.
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Pharah doth not trouble Israel till he be gone forth of Egypt. Therefore a sinner under the power and dominion of sin, shall not be troubled under the Devill about the guilt of sin.
Pharah does not trouble Israel till he be gone forth of Egypt. Therefore a sinner under the power and dominion of since, shall not be troubled under the devil about the guilt of since.
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Lastly, Consider this, that the co•fessing & contesting with corruptions, is in the account of God lookt upon as the mortification, Deut. 22. 23. If a Damsel that is a virgin be betrothed unto a husband,
Lastly, Consider this, that the co•fessing & contesting with corruptions, is in the account of God looked upon as the mortification, Deuteronomy 22. 23. If a Damsel that is a Virgae be betrothed unto a husband,
and account thee guiltlesse, when it hath not thy consent; when thou labourest to suppresse vicious corruptions of the heart, God doth hold thee guiltlesse,
and account thee guiltless, when it hath not thy consent; when thou labourest to suppress vicious corruptions of the heart, God does hold thee guiltless,
It is a text that I have often made use of in the 11. chapter of Leviticus, Divines make great use of it for the comforting of troubled consciences, in the 33. vers.
It is a text that I have often made use of in the 11. chapter of Leviticus, Divines make great use of it for the comforting of troubled Consciences, in the 33. vers.
to shew, if sin be in your heart as an unclean thing in a fountain of water, that by reason of your continuall motion unto God, your running unto God, you have a principle in you to empty your selves.
to show, if since be in your heart as an unclean thing in a fountain of water, that by reason of your continual motion unto God, your running unto God, you have a principle in you to empty your selves.
First it is possible the conscience of a good man may be so disordered through the impetuousnesse of passion and lust, that he may think he doth well when he doth ill,
First it is possible the conscience of a good man may be so disordered through the impetuousness of passion and lust, that he may think he does well when he does ill,
Could Jonahs conscience smite him for his anger when he said he did wel? Lord how far wil a godly man go, to the very suburbs of hell if God shall let him alone!
Could Jonahs conscience smite him for his anger when he said he did well? Lord how Far will a godly man go, to the very suburbs of hell if God shall let him alone!
Secondly, Thou that makest this Objection, take this for thy comfort, consider that many pardoned sinners through heedlesnes and in-observancy have not their judgements inlightned to discern sin;
Secondly, Thou that Makest this Objection, take this for thy Comfort, Consider that many pardoned Sinners through heedlessness and in-observancy have not their Judgments enlightened to discern since;
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Thirdly, take this by way of answer, that the conscience of a pardoned sinner, may be so farre benummed, that a man may continue under the guilt of known sins,
Thirdly, take this by Way of answer, that the conscience of a pardoned sinner, may be so Far benumbed, that a man may continue under the guilt of known Sins,
And the like instance we have in the sons of Jacob, who were not sensible of their sin in selling Joseph, untill 20. yeares after they fell into trouble for it in Egypt.
And the like instance we have in the Sons of Jacob, who were not sensible of their since in selling Joseph, until 20. Years After they fell into trouble for it in Egypt.
yet at another time his conscience did not smite him for murdering Vriah. Again, at another time Davids conscience smote him but for vainglory, in numbring the people:
yet At Another time his conscience did not smite him for murdering Uriah. Again, At Another time Davids conscience smote him but for vainglory, in numbering the people:
to give you an instance for this, plain in the case of David, David committed adultery with Bathsheba, but he did not put his conscience on work to check him for his sin,
to give you an instance for this, plain in the case of David, David committed adultery with Bathsheba, but he did not put his conscience on work to check him for his since,
Sixthly, This is the furthest step of all, take this for thy comfort, it is possible that the conscience of a pardoned sinner may not smite him for those very sins that a Heathen man by the light of a naturall conscience may be ashamed of,
Sixthly, This is the furthest step of all, take this for thy Comfort, it is possible that the conscience of a pardoned sinner may not smite him for those very Sins that a Heathen man by the Light of a natural conscience may be ashamed of,
these six steps neer going down to the Chambers of death, yet it is possible that a pardoned sinner may have his conscience thus deluded and out of office,
these six steps near going down to the Chambers of death, yet it is possible that a pardoned sinner may have his conscience thus deluded and out of office,
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Now lest this Objection might lurk in the heart of any man that hears mee, I will turn the 〈 ◊ 〉 And that no man might be presumptuous and entertain false perswasions touching pardon;
Now lest this Objection might lurk in the heart of any man that hears me, I will turn the 〈 ◊ 〉 And that no man might be presumptuous and entertain false persuasions touching pardon;
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First, Though a pardoned man may have sometimes conscience asleep, yet that pardoned man dares not be so bold and adventurous to sin against conscience as wicked men do:
First, Though a pardoned man may have sometime conscience asleep, yet that pardoned man dares not be so bold and adventurous to sin against conscience as wicked men do:
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and it have turned the hair white, and there be quick ••w flesh in the rising, &c. Here were two symptomes of the Plague of Leprosie, the growing of white hair in the so•e, then raw flesh in the rising:
and it have turned the hair white, and there be quick ••w Flesh in the rising, etc. Here were two symptoms of the Plague of Leprosy, the growing of white hair in the so•e, then raw Flesh in the rising:
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First, The turning of the hair white in the sore, they note to be continuance in sin, living from youth to old age in sin, till the hair be white and gray.
First, The turning of the hair white in the soar, they note to be Continuance in since, living from youth to old age in since, till the hair be white and grey.
but if he sin against the very dictates of conscience, and be bold and adventurous against the gawlings of a perplexed conscience, he shall be unclean.
but if he sin against the very dictates of conscience, and be bold and adventurous against the gawlings of a perplexed conscience, he shall be unclean.
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wicked men take sensuall delights to still the checks and voice of conscience, so Saul did, 1 Sam. 16. 14. But the spirit of the Lord departed from Saul, and an evill spirit from the Lord troubled him, Vers. 17. And Saul said unto his servants, Provide now a man that can play well, and bring him to me.
wicked men take sensual delights to still the Checks and voice of conscience, so Saul did, 1 Sam. 16. 14. But the Spirit of the Lord departed from Saul, and an evil Spirit from the Lord troubled him, Vers. 17. And Saul said unto his Servants, Provide now a man that can play well, and bring him to me.
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and say peace when there is none, Jer. 23. 13. And I have seen folly in the Prophets of Samaria, they prophesied in Baal, and caused my people Israel to erre, Vers. 14. I have seen also in the Prophets of Jerusalem, and horrible thing;
and say peace when there is none, Jer. 23. 13. And I have seen folly in the prophets of Samaria, they prophesied in Baal, and caused my people Israel to err, Vers. 14. I have seen also in the prophets of Jerusalem, and horrible thing;
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they are all of them unto me as Sodom, and the inhabitants of them as Gomorrah, Chap. 8. 11. For they have healed the hurt of the Daughter of my people slightly, saying, Peace, peace, when there is no peace.
they Are all of them unto me as Sodom, and the inhabitants of them as Gomorrah, Chap. 8. 11. For they have healed the hurt of the Daughter of my people slightly, saying, Peace, peace, when there is no peace.
a rebuke to David from the Prophet, made him cry out, Lord I have sinned. A reprobate conscience is not so easily put into office, it doth not reprove him, there must be much adoe and great labour taken before his dead conscience will hear the rebukes of the Word, there is more adoe with a wicked man to have his conscience in office then with a godly man.
a rebuke to David from the Prophet, made him cry out, Lord I have sinned. A Reprobate conscience is not so Easily put into office, it does not reprove him, there must be much ado and great labour taken before his dead conscience will hear the rebukes of the Word, there is more ado with a wicked man to have his conscience in office then with a godly man.
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the reason of that interpretation is, because in the Hebrew language the same word NONLATINALPHABET that signifies iniquity, signifies punishment, and therefore they understand the iniquity of sin, the punishment of sin; but Interpreters generally go against this interpretation,
the reason of that Interpretation is, Because in the Hebrew language the same word that signifies iniquity, signifies punishment, and Therefore they understand the iniquity of since, the punishment of since; but Interpreters generally go against this Interpretation,
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What is it for God to forgive the iniquity of sin? I answer, the iniquity of sin is meant, that God out of his free grace doth not onely simply forgive a sin committed,
What is it for God to forgive the iniquity of since? I answer, the iniquity of since is meant, that God out of his free grace does not only simply forgive a since committed,
A Learned Author having a whole Tract upon this Psalme, hath these words, the Psalmist useth this kind of speech, To forgive the iniquity of sinne, that he might touch us, that it was no light fault that was pardoned, it was sin,
A Learned Author having a Whole Tract upon this Psalm, hath these words, the Psalmist uses this kind of speech, To forgive the iniquity of sin, that he might touch us, that it was no Light fault that was pardoned, it was since,
It is a pointfull of comfort, and indeed I know not such a Text in all the Bible that speaks of Gods grace in pardoning aggravated sinnes, more clearly then this Text doth.
It is a pointfull of Comfort, and indeed I know not such a Text in all the bible that speaks of God's grace in pardoning aggravated Sins, more clearly then this Text does.
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but God doth out of the riches of his Grace forgive his people those sins that you may call the iniquity of sin, sins cloathed with many hainous aggravated circumstances, to prove this take the instance of David, that speaks the words;
but God does out of the riches of his Grace forgive his people those Sins that you may call the iniquity of since, Sins clothed with many heinous aggravated Circumstances, to prove this take the instance of David, that speaks the words;
and against mercies, are these sins forgiven? Yes, that is my work to prove, that Gods grace doth forgive sins that are cloathed with many hainous and aggravated circumstances, to make them great.
and against Mercies, Are these Sins forgiven? Yes, that is my work to prove, that God's grace does forgive Sins that Are clothed with many heinous and aggravated Circumstances, to make them great.
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Fifth Circumstance, if you consider the time when David committed this sin, it was when Davids Armies were lying in the fields, this was done then, which was enough to provoke God to make them turn their backs upon their enemies.
Fifth Circumstance, if you Consider the time when David committed this since, it was when Davids Armies were lying in the fields, this was done then, which was enough to provoke God to make them turn their backs upon their enemies.
Seventhly, Which is the chiefest Circumstance of all, that David should commit many sinnes to hide that one sin, that was an aggraving Circumstance, David did commit six-sins to hide that one sin of Adultery.
Seventhly, Which is the chiefest Circumstance of all, that David should commit many Sins to hide that one since, that was an aggraving Circumstance, David did commit six-sins to hide that one since of Adultery.
O where was Davids conscience all this while, where was Davids conscience, that should thus fall to commit those sins to hide one sin ▪ you account that a hainous aggravation of sin,
Oh where was Davids conscience all this while, where was Davids conscience, that should thus fallen to commit those Sins to hide one since ▪ you account that a heinous aggravation of since,
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Ninthly and lastly, To make his sin out of measure sinfull, David continued under this sin with all these aggravations for nine moneths together without repentance or remorse of conscience.
Ninthly and lastly, To make his since out of measure sinful, David continued under this since with all these aggravations for nine months together without Repentance or remorse of conscience.
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I onely mention this for a distressed conscience, that though thy sin be an aggravated and a great sin, cloathed with many hideous and hainous circumstances;
I only mention this for a distressed conscience, that though thy since be an aggravated and a great since, clothed with many hideous and heinous Circumstances;
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yet God did forgive such a sin as that, and therefore well may David say, The Lord forgave the iniquity of my sin, not onely sin, but the iniquity of sin.
yet God did forgive such a since as that, and Therefore well may David say, The Lord forgave the iniquity of my since, not only since, but the iniquity of since.
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A second Instance is of Peter, you all know the story, but it may be you have not lookt narrowly into the circumstances that made Peters sinne to be great: In Peters sinne.
A second Instance is of Peter, you all know the story, but it may be you have not looked narrowly into the Circumstances that made Peter's sin to be great: In Peter's sin.
Secondly, It is observable that Peter did deny himself to be Peter, Joh. 18. 25. And Simon Peter stood and warmed himself, they said therefore unto him, Art not thou also one of his Disciples? He denied, and said, I am not.
Secondly, It is observable that Peter did deny himself to be Peter, John 18. 25. And Simon Peter stood and warmed himself, they said Therefore unto him, Art not thou also one of his Disciples? He denied, and said, I am not.
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Matth. 26. 69. Now Peter sate without in the Palace, and a Damosel came unto him, saying, thou also w•st with Jesus of Galilee, vers. 70. But he denied before them all, saying, I know not what thou sayest.
Matthew 26. 69. Now Peter sat without in the Palace, and a Damosel Come unto him, saying, thou also w•st with jesus of Galilee, vers. 70. But he denied before them all, saying, I know not what thou Sayest.
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Fifthly, When another Damosel came, and she said, Verily thou art one of them, and a follower of Jesus Christ, be said a second time, Woman I doe not know the man, Luke. 22. Sixthly, He did not onely deny, but Matthew saith he denyed with an Oath, Matth. 26. 72. And again he denied with an oath, I doe not know the man;
Fifthly, When Another Damosel Come, and she said, Verily thou art one of them, and a follower of jesus christ, be said a second time, Woman I do not know the man, Lycia. 22. Sixthly, He did not only deny, but Matthew Says he denied with an Oath, Matthew 26. 72. And again he denied with an oath, I do not know the man;
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but Peter did curse himselfe if so be he knew Jesus Christ, the Text saith he began to curse as well as to swear, Mark 14. 71. But he began to curse and to swear, saying, I know not this man of whom ye speak;
but Peter did curse himself if so be he knew jesus christ, the Text Says he began to curse as well as to swear, Mark 14. 71. But he began to curse and to swear, saying, I know not this man of whom you speak;
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Some Interpreters think that he did not onely curse himselfe, but he curst Jesus Christ, to make the people think that he did not care for Jesus Christ,
some Interpreters think that he did not only curse himself, but he cursed jesus christ, to make the people think that he did not care for jesus christ,
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you shall see many circumstances to aggravate and greaten Pauls sin, Acts 9. 10, 11. I verily thought with my self, that I ought to do many things contrary to the name of Jesus of Nazareth.
you shall see many Circumstances to aggravate and greaten Paul's since, Acts 9. 10, 11. I verily Thought with my self, that I ought to do many things contrary to the name of jesus of Nazareth.
And I punished them oft in every Sy••gog•e, and compelled them to blaspheme, and being exceedingly and against them, I persecuted them even unto strange Cities.
And I punished them oft in every Sy••gog•e, and compelled them to Blaspheme, and being exceedingly and against them, I persecuted them even unto strange Cities.
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but they were the Saints of Christ, he put the Saints of Christ into prison Secondly, If you consider the number that he wronged, they were many of the Saints.
but they were the Saints of christ, he put the Saints of christ into prison Secondly, If you Consider the number that he wronged, they were many of the Saints.
Sixthly, If you consider the extent of Pauls malice, saith he, When they were put to death, I gave my voice against them, Pauls vote was against the Christians to put them to death.
Sixthly, If you Consider the extent of Paul's malice, Says he, When they were put to death, I gave my voice against them, Paul's vote was against the Christians to put them to death.
Seventhly, Pauls rage did goe against their soules as well as their bodies, for saith he, I did compell them to blaspheme Christ, he laboured to damn their souls,
Seventhly, Paul's rage did go against their Souls as well as their bodies, for Says he, I did compel them to Blaspheme christ, he laboured to damn their Souls,
for why did Paul doe this to the Saints? saith he, I thought with myself to doe many things contrary to the name of Jesus of Nazareth, there was the person he aymed at;
for why did Paul do this to the Saints? Says he, I Thought with myself to do many things contrary to the name of jesus of Nazareth, there was the person he aimed At;
for he saith, when he aggravates his sin, in 1 Tim. 1. 11, 12, 13. According to the glorious Gospel of the blessed God which was committed to my trust.
for he Says, when he aggravates his since, in 1 Tim. 1. 11, 12, 13. According to the glorious Gospel of the blessed God which was committed to my trust.
And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithfull putting me into the Ministery, who was before a blasphemer, and a persecuter, and injurious.
And I thank christ jesus our Lord, who hath enabled me, for that he counted me faithful putting me into the Ministry, who was before a blasphemer, and a Persecutor, and injurious.
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there may be in such an Assembly as this is, whom God might suffer either before conversion or after conversion, to be unclean with David, to deny Christ with Peter, it may be to swear to a lye, to swear to a falshood,
there may be in such an Assembly as this is, whom God might suffer either before conversion or After conversion, to be unclean with David, to deny christ with Peter, it may be to swear to a lie, to swear to a falsehood,
nay, (it may be to engage to a lye, to a falshood, O take heed of false Oathes,) it may be to persecute the Saints of Christ with Paul. Four Consolations.
nay, (it may be to engage to a lie, to a falsehood, Oh take heed of false Oaths,) it may be to persecute the Saints of christ with Paul. Four Consolations.
The glorious body of the Sun in the Heavens, can scatter the greatest mist as well as the thinnest vapours great sins as well as small are pardoned by infinite mercy.
The glorious body of the Sun in the Heavens, can scatter the greatest missed as well as the thinnest vapours great Sins as well as small Are pardoned by infinite mercy.
then take this for thy comfort, let thy sin be never so great, yet the satisfaction and sufferings of Christ are far greater, The blood of Christ (saith the Apostle) cleanseth us from all sin;
then take this for thy Comfort, let thy since be never so great, yet the satisfaction and sufferings of christ Are Far greater, The blood of christ (Says the Apostle) Cleanseth us from all since;
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Christ did delight to wipe away the ignominy of her harlotry in her after-life. It is worthy observation, that four women are reckoned in the Genealogy of Christ;
christ did delight to wipe away the ignominy of her harlotry in her afterlife. It is worthy observation, that four women Are reckoned in the Genealogy of christ;
Then you read of Rachab, a common harlot, in Heb. 11. 31. By faith the Harlot Rachab perished not with them that beleeved not when she had received the spies with peace, Matth. 1. 5. And Salmon begat Boaz of Rachab, &c. A third woman mentioned in the Genealogy is Ruth, what was she? she was not so infamous as the rest were,
Then you read of Rahab, a Common harlot, in Hebrew 11. 31. By faith the Harlot Rahab perished not with them that believed not when she had received the spies with peace, Matthew 1. 5. And Salmon begat Boaz of Rahab, etc. A third woman mentioned in the Genealogy is Ruth, what was she? she was not so infamous as the rest were,
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yet she ran into a grievous scandal, Ruth came of Moab, whom Lot begat of his own daughter, you have the story in the Book of Genesis 19. 36. Thus were both the daughters of Lot with child by their Father.
yet she ran into a grievous scandal, Ruth Come of Moab, whom Lot begat of his own daughter, you have the story in the Book of Genesis 19. 36. Thus were both the daughters of Lot with child by their Father.
but as all Divines observe of her, she did an action that had appearance of evill, what did she? read the story in the third of Ruth, beginning at verse 5. &c. the story saith, that she came alone at midnight to Boaz, there was an action full of infamy, which was a shamefull thing that a woman should come to a man lying alone.
but as all Divines observe of her, she did an actium that had appearance of evil, what did she? read the story in the third of Ruth, beginning At verse 5. etc. the story Says, that she Come alone At midnight to Boaz, there was an actium full of infamy, which was a shameful thing that a woman should come to a man lying alone.
Secondly, she came and lay by him in the night season, but it is true, the Scripture c•ears her for any thing following, vers. 14. And she lay at his feet untill morning,
Secondly, she Come and lay by him in the night season, but it is true, the Scripture c•ears her for any thing following, vers. 14. And she lay At his feet until morning,
The point was this, That such are the riches of Gods pardoning grace, that hee forgives his people the great sins that are cloathed with many hainous and aggravated circumstances.
The point was this, That such Are the riches of God's pardoning grace, that he forgives his people the great Sins that Are clothed with many heinous and aggravated Circumstances.
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Now lest any might abuse this Doctrine, and suck poyson from these flowers that are m•st sweetly scattered up and down the Scripture, I shall labour so to handle the matter,
Now lest any might abuse this Doctrine, and suck poison from these flowers that Are m•st sweetly scattered up and down the Scripture, I shall labour so to handle the matter,
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one would think that for forbearing the circumcising of a childe when a man was in a journey and had urgent businesse lying upon him, his businesse should have been a plea to excuse him:
one would think that for forbearing the circumcising of a child when a man was in a journey and had urgent business lying upon him, his business should have been a plea to excuse him:
Another instance of Uxzah, one would thinke it but •mail thing for Vzzah to put his hand to uphold the falling Arke, it was out of a good intention, that the Arke should not fall;
another instance of Uxzah, one would think it but •mail thing for Uzzah to put his hand to uphold the falling Ark, it was out of a good intention, that the Ark should not fallen;
Look on Davids sin in numbring the people, it was a very small sin, and indeed interpreters justifie the fact, in it selfe it was no sin for a King to number his Army;
Look on Davids sin in numbering the people, it was a very small since, and indeed Interpreters justify the fact, in it self it was no since for a King to number his Army;
Secondly, There was carnal dependance in his sin, he would number his people, that seeing how strong he was he might depend on the multitude, this saith Zanchius was Davids sin too.
Secondly, There was carnal dependence in his since, he would number his people, that seeing how strong he was he might depend on the multitude, this Says Zanchius was Davids sin too.
It is observable, that when in Israel the souldiers were mustered, and the subjects numbred, there was a tax by pole, that every one should pay, this was Davids sin that he would needlesly number the people for covetousnesse sake.
It is observable, that when in Israel the Soldiers were mustered, and the subject's numbered, there was a Tax by pole, that every one should pay, this was Davids sin that he would needlessly number the people for covetousness sake.
Ioab said to David, 1 Chron. 21. 4. Why doth my Lord require this thing? why wilt thou muster up thy forces in a time of peace? we are all true and loyall to thee:
Ioab said to David, 1 Chronicles 21. 4. Why does my Lord require this thing? why wilt thou muster up thy forces in a time of peace? we Are all true and loyal to thee:
Fifthly, there was the sin of sacriledge, this Zanchius notes: for when the people were numbred, there was to be given for the use of the Sanctuary, halfe a shekel,
Fifthly, there was the since of sacrilege, this Zanchius notes: for when the people were numbered, there was to be given for the use of the Sanctuary, half a shekel,
when thou numbrest them, that there be no plague amongst them, when thou numbrest them, Vers. 13. This they shall give, every one that passeth among them that are numbred, halfe a shekel after the shekel of the Sanctuary:
when thou numbrest them, that there be no plague among them, when thou numbrest them, Vers. 13. This they shall give, every one that passes among them that Are numbered, half a shekel After the shekel of the Sanctuary:
and a thousand seven hundred and threescore and fifteen shekels after the shekel of the Sanctuary, &c. David, some suppose, did defraud the Sanctuary of that mony.
and a thousand seven hundred and threescore and fifteen shekels After the shekel of the Sanctuary, etc. David, Some suppose, did defraud the Sanctuary of that money.
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Sixthly, In this sin, there was an express breach of Gods Law: this Deodat saith: for his Law was, the people should not be numbred that were under 20 years,
Sixthly, In this since, there was an express breach of God's Law: this Deodat Says: for his Law was, the people should not be numbered that were under 20 Years,
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Exo. 30, 14 Every one that passeth among them that are numbred, from 20 years old and above, shall give an offering unto the Lord ▪ Numb. 1. 3. From 20 years old and upward, all that are able to goe forth to war in Israel:
Exo. 30, 14 Every one that passes among them that Are numbered, from 20 Years old and above, shall give an offering unto the Lord ▪ Numb. 1. 3. From 20 Years old and upward, all that Are able to go forth to war in Israel:
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Now David numbring those that were under those years, did transgresse the command of God. That is a third consideration to you that say you never run into scandalous sins:
Now David numbering those that were under those Years, did transgress the command of God. That is a third consideration to you that say you never run into scandalous Sins:
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If thy conscience telleth thee that it is unlawfull to do this or that, and yet thou wilt venture on it, the Apostle saith, He that doubteth is damned, if he eats.
If thy conscience Telleth thee that it is unlawful to do this or that, and yet thou wilt venture on it, the Apostle Says, He that doubteth is damned, if he eats.
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but suppose conscience in a man might say, I am perswaded that if I should eat this meat that was offered to an Idoll, I should approve of Idolatary, then saith the Apostle, thou art damned if thou eat:
but suppose conscience in a man might say, I am persuaded that if I should eat this meat that was offered to an Idol, I should approve of idolatry, then Says the Apostle, thou art damned if thou eat:
It is very observable in Lev. 13. 12. And if a leprosie break out abroad in the skin and the leprosie cover all the skin of him that hath the plague, from his head even unto his foot, wheresoever the Priest looketh.
It is very observable in Lev. 13. 12. And if a leprosy break out abroad in the skin and the leprosy cover all the skin of him that hath the plague, from his head even unto his foot, wheresoever the Priest looks.
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Fourthly, to morall men, that a great and grosse sinner may be pardoned, when morall men who never brake out into such grosse wickednesse, may live and dye in an unpardoned estate.
Fourthly, to moral men, that a great and gross sinner may be pardoned, when moral men who never brake out into such gross wickedness, may live and die in an unpardoned estate.
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yet the prodigal that was riotous from his, youth & confessed his sin, became a justified man, I am perswaded the very intent of these Scriptures, is for this end;
yet the prodigal that was riotous from his, youth & confessed his since, became a justified man, I am persuaded the very intent of these Scriptures, is for this end;
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now remember, many small sins may sooner damn thee, then a few greater sins, I may make use of that pertinent Scripture, in Jer. 5. 6. Wherefore a Lion out of the forrest shall slay them,
now Remember, many small Sins may sooner damn thee, then a few greater Sins, I may make use of that pertinent Scripture, in Jer. 5. 6. Wherefore a lion out of the forest shall slay them,
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because their transgressions are many, and their back-slidings are increased, Vers. 7. How shall I pardon thee for this? &c. Because their transgressions were many,
Because their transgressions Are many, and their backslidings Are increased, Vers. 7. How shall I pardon thee for this? etc. Because their transgressions were many,
yet if they be many small sins, God may put this question to you, How shall I pardon you? Let me tell a paradox, that small sins are as hardly yea more hardly pardoned, then greater sins are.
yet if they be many small Sins, God may put this question to you, How shall I pardon you? Let me tell a paradox, that small Sins Are as hardly yea more hardly pardoned, then greater Sins Are.
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that is the reason of Christs speech, Verily I say unto you, that Publicans and harlots shall goe to heaven before them, why? because the Pharisees did depend upon their righteousnesse,
that is the reason of Christ speech, Verily I say unto you, that Publicans and harlots shall go to heaven before them, why? Because the Pharisees did depend upon their righteousness,
the more sin doth arise from thy heart to thy life, the more thou darkenest the rising of the Sun of righteousnesse, that glorious beams shall not reflect on thee:
the more since does arise from thy heart to thy life, the more thou darkenest the rising of the Sun of righteousness, that glorious beams shall not reflect on thee:
yet before I dye it will torture my conscience? If I do speak to a troubled conscience there is none in the world wil say, that the sweetnesse and pleasure of sin, can compensate the anguish and torture of conscience which smarteth for sin.
yet before I die it will torture my conscience? If I do speak to a troubled conscience there is none in the world will say, that the sweetness and pleasure of since, can compensate the anguish and torture of conscience which smarteth for since.
to shew, that when men fall into grosse sins, God doth many times hide comforts from them, other men shall have good hope of their pardon, more then they have of themselves;
to show, that when men fallen into gross Sins, God does many times hide comforts from them, other men shall have good hope of their pardon, more then they have of themselves;
Fourthly, to admonish thee, consider, that thou doest run a very dangerous and desperate hazard to venture upon the commission of sin upon presumption of pardon:
Fourthly, to admonish thee, Consider, that thou dost run a very dangerous and desperate hazard to venture upon the commission of since upon presumption of pardon:
has thy sin been cloathed with many hainous circumstances to make it great? let thy graces be cloathed with many holy circumstances to make them great:
has thy since been clothed with many heinous Circumstances to make it great? let thy graces be clothed with many holy Circumstances to make them great:
though this cannot make a compensation to the most High (for nothing thou hast or dost can recompense God for the wrong sin doth him) yet is this something by way of a Holy revenge on thy selfe;
though this cannot make a compensation to the most High (for nothing thou hast or dost can recompense God for the wrong since does him) yet is this something by Way of a Holy revenge on thy self;
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Secondly, Hast thou fallen into any grosse and aggravated guilt? follow this Rule, Labour that the greater thy sin and thy unkindnesse hath been to God, thou express now the greater love to Jesus Christ for pardoning mercy:
Secondly, Hast thou fallen into any gross and aggravated guilt? follow this Rule, Labour that the greater thy since and thy unkindness hath been to God, thou express now the greater love to jesus christ for pardoning mercy:
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Christ did not simply aske Peter, Simon Peter lovest thou me? out goeth higher, Peter doest thou love me more then these? there was this reason why Christ shold aske him this Question,
christ did not simply ask Peter, Simon Peter Lovest thou me? out Goes higher, Peter dost thou love me more then these? there was this reason why christ should ask him this Question,
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this is held out plain in that familiar parable that Christ useth, Luk. 7. 41. There was a certain creditor, Which had two debtors, the one ought five hundred pence, and the other fifty.
this is held out plain in that familiar parable that christ uses, Luk. 7. 41. There was a certain creditor, Which had two debtors, the one ought five hundred pence, and the other fifty.
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have any of you been great sinners? have you been guilty of aggravated and hainous circumstances? now finde that your love doth carry some proportion to your pardon.
have any of you been great Sinners? have you been guilty of aggravated and heinous Circumstances? now find that your love does carry Some proportion to your pardon.
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Thirdly hath God suffered thee to fall into the iniquity of sin? observe this direction, the greater thy sin hath been to God, labour that thy humiliation may be greater, that it may carry some proportion to the greatnesse of thy transgression.
Thirdly hath God suffered thee to fallen into the iniquity of since? observe this direction, the greater thy since hath been to God, labour that thy humiliation may be greater, that it may carry Some proportion to the greatness of thy Transgression.
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An observable Law you read of in Lev. 11. 24, 25. And for these you shall be unclean, whosoever toucheth the carkasse of them shall be unclean untill the Even.
an observable Law you read of in Lev. 11. 24, 25. And for these you shall be unclean, whosoever touches the carcase of them shall be unclean until the Even.
And whosoever beareth ought of the carkasse of them shall wash his clothes and be unclean until the Even, touching an unclean thing, a man was unclean;
And whosoever bears ought of the carcase of them shall wash his clothes and be unclean until the Even, touching an unclean thing, a man was unclean;
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but if thou hast born a sin, and hugged a sin in thy armes, then there is greater worke required of thee, he was to wash his clothes, He that hath continued in sin must wash his heart by humiliation and must take more pains with his heart that hath fallen into a grosse evil,
but if thou hast born a since, and hugged a since in thy arms, then there is greater work required of thee, he was to wash his clothes, He that hath continued in since must wash his heart by humiliation and must take more pains with his heart that hath fallen into a gross evil,
Achan sinned too, but I sinned further then he ▪ O labour to finde out what aggravations there are that thy evils are capable of, that so thou mightst come to magnifie and greaten the grace of God in thy esteem.
achan sinned too, but I sinned further then he ▪ O labour to find out what aggravations there Are that thy evils Are capable of, that so thou Mightest come to magnify and greaten the grace of God in thy esteem.
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O see how hee clothed that sin with many hainous crimes and circumstances, canst not thou cloath thy uncleannesse, thy oppression, thy extortion, thy unjust dealing, with hainous circumstances? let me direct you a little in this rule.
Oh see how he clothed that since with many heinous crimes and Circumstances, Canst not thou cloth thy uncleanness, thy oppression, thy extortion, thy unjust dealing, with heinous Circumstances? let me Direct you a little in this Rule.
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it was an aggravation of Solomons sin, that he sinned against the Lord after God had revealed himselfe twice to him, 1 King 11. 9. And the Lord was angry with Solomon,
it was an aggravation of Solomons since, that he sinned against the Lord After God had revealed himself twice to him, 1 King 11. 9. And the Lord was angry with Solomon,
Secondly, It aggravates sin, when you commit a sin upon a slight temptation, for a man to sin when he hath little or no provocation, that greatens sin;
Secondly, It aggravates since, when you commit a since upon a slight temptation, for a man to sin when he hath little or no provocation, that greatens since;
O when thou shalt recollect and say, how have I dishonoured God, how have I run the hazard of an immortall soul? when the Devil hath laid no temptation to me, this greatens sins exceedingly.
Oh when thou shalt recollect and say, how have I dishonoured God, how have I run the hazard of an immortal soul? when the devil hath laid no temptation to me, this greatens Sins exceedingly.
Fifthly, If God doth out of the riches of his grace pardon aggravated sins, take you heed, that when you have obtained great and gracious pardons for great and grievous sins, you do not extenuate your sins, do not say of your sins as Lot of Zoar, Is not this a little one? doe not say of wilfull enormities as Jacob did.
Fifthly, If God does out of the riches of his grace pardon aggravated Sins, take you heed, that when you have obtained great and gracious Pardons for great and grievous Sins, you do not extenuate your Sins, do not say of your Sins as Lot of Zoar, Is not this a little one? do not say of wilful enormities as Jacob did.
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The reason why thou shouldst not doe it, consider first by extenuating sin and making it smal and little in your eye, you will lessen the greatnesse of Gods pardoning grace:
The reason why thou Shouldst not do it, Consider First by extenuating since and making it small and little in your eye, you will lessen the greatness of God's pardoning grace:
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Sixthly, Content not your selves with slight and superciall repentance so falling into great and gross evils, be not like Lewis the eleventh King of France, when he did an evill against his conscience, he pulled off his hat and tooke his Crucifixe and cryed God mercy for what he had done;
Sixthly, Content not your selves with slight and superciall Repentance so falling into great and gross evils, be not like Lewis the eleventh King of France, when he did an evil against his conscience, he pulled off his hat and took his Crucifix and cried God mercy for what he had done;
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The third and the last branch shall be by way of Consolation, to troubled and perplexed Consciences, that by reason of their falling into aggravated and hainous sins, do entertain doubtfull thoughts of their own pardon: five Consolations I shall lay down to you from the scripture, who have repented of great and many sins.
The third and the last branch shall be by Way of Consolation, to troubled and perplexed Consciences, that by reason of their falling into aggravated and heinous Sins, do entertain doubtful thoughts of their own pardon: five Consolations I shall lay down to you from the scripture, who have repented of great and many Sins.
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First, Consider for thy comfort, that conversion and repentance for sin before God, wipes off the ignominy and the infamy of thy former miscarriages;
First, Consider for thy Comfort, that conversion and Repentance for since before God, wipes off the ignominy and the infamy of thy former miscarriages;
First, Christ appeared to Peter after his Resurrection, before he appeared to any other, so Paul tels you in 1 Cor. 15. 5. And that he was scen of Cephas,
First, christ appeared to Peter After his Resurrection, before he appeared to any other, so Paul tells you in 1 Cor. 15. 5. And that he was Scene of Cephas,
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3. Christ doth single out Peter after he rose from the dead, Christ hath more discourse with Peter then hee hath all with his Disciples else, Joh. 21. Thus you see that Jesus Christ manifests love to those sinners that sinned foully,
3. christ does single out Peter After he rose from the dead, christ hath more discourse with Peter then he hath all with his Disciples Else, John 21. Thus you see that jesus christ manifests love to those Sinners that sinned foully,
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Thus it is with Mary Magdalen after she repented, what expressions of love doth Christ to her? First, we read that hee cast out of her seven Devils, Luk. 8. 2. Then he appeared first to Mary, shee was the first that saw him when he was risen:
Thus it is with Marry Magdalen After she repented, what expressions of love does christ to her? First, we read that he cast out of her seven Devils, Luk. 8. 2. Then he appeared First to Marry, she was the First that saw him when he was risen:
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Again, Christ commanded, that where ever the Gospell came to bee preacht, the fame of Mary should be made known, Matth. 26. 1, 3. Verily I say unto you, wheresoever this Gospell shall be preached in the whole world, there shall also this that this woman hath done, be told for a memoriall of her;
Again, christ commanded, that where ever the Gospel Come to be preached, the fame of Marry should be made known, Matthew 26. 1, 3. Verily I say unto you, wheresoever this Gospel shall be preached in the Whole world, there shall also this that this woman hath done, be told for a memorial of her;
yet saith he, repent and your sins shall be blotted out, O what sin could be greater then their embrewing their hands in the bloud of Christ? yet doe but repent and your sins shall bee blotted out.
yet Says he, Repent and your Sins shall be blotted out, Oh what since could be greater then their embrewing their hands in the blood of christ? yet do but Repent and your Sins shall be blotted out.
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the worke of God cannot bee made void or frustrated by the worke of man, Election is a work of God, Redemption the work of God, Justification the worke of God, which cannot be made void by the work of man;
the work of God cannot be made void or frustrated by the work of man, Election is a work of God, Redemption the work of God, Justification the work of God, which cannot be made void by the work of man;
men of great parts are apt to be proud, God many times will let strong lusts attend strong gifts, the more to abate and keep under the exaltation of spirit,
men of great parts Are apt to be proud, God many times will let strong Lustiest attend strong Gifts, the more to abate and keep under the exaltation of Spirit,
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Thirdy, Falling into sin sometimes doth renew the work of repentance, the Lord sometimes lets them sleep that so he might awaken them by a greater humiliation,
Thirdly, Falling into since sometime does renew the work of Repentance, the Lord sometime lets them sleep that so he might awaken them by a greater humiliation,
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and to tast the more of the bitternesse and fruit of sin, here then is Gods goodnesse to a sinner, that by letting him fall into a sin he doth thee good,
and to taste the more of the bitterness and fruit of since, Here then is God's Goodness to a sinner, that by letting him fallen into a since he does thee good,
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but whether may a man have sin forgiven him, and yet not know he is pardoned? I answer, in the affirmative, that a man may have sin forgiven him, and yet not know that his sin is pardoned;
but whither may a man have since forgiven him, and yet not know he is pardoned? I answer, in the affirmative, that a man may have since forgiven him, and yet not know that his since is pardoned;
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God broke Davids bones for his Adultery, and David was driven to shed a River of tears before God did pour in one drop of joy, Job 33. 10. Behold hee findeth occasions against me, he counteth me for his enemy.
God broke Davids bones for his Adultery, and David was driven to shed a River of tears before God did pour in one drop of joy, Job 33. 10. Behold he finds occasions against me, he counteth me for his enemy.
and you have not onely the confession of one man, but the doubts and fears of the Church in generall, Lament. 3. 42. We have transgressed and have rebelled, thou hast not pardoned, we have rebelled, &c. Yet God had pardoned, and God had forgiven them;
and you have not only the Confessi of one man, but the doubts and fears of the Church in general, Lament. 3. 42. We have transgressed and have rebelled, thou hast not pardoned, we have rebelled, etc. Yet God had pardoned, and God had forgiven them;
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first by keeping them under a suspense of pardon, they may sympathize with and carry more tenderness of compassion towards them that are troubled in minde;
First by keeping them under a suspense of pardon, they may sympathise with and carry more tenderness of compassion towards them that Are troubled in mind;
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Beloved, The Lord makes his people chirp and sing in the sense of pardoning grace, rejoycing in that the more, the longer the winter of desertion hath been:
beloved, The Lord makes his people chirp and sing in the sense of pardoning grace, rejoicing in that the more, the longer the winter of desertion hath been:
Those that have been tossed on the waves of spirituall trouble, that have had a storm and tempest in their conscience, they will prize pardoning grace most.
Those that have been tossed on the waves of spiritual trouble, that have had a storm and tempest in their conscience, they will prize pardoning grace most.
6. Another reason is this, to teach doubting Christians that assurance is not essentiall to pardon, it is separable from pardon, it is separable from faith, therefore from pardon.
6. another reason is this, to teach doubting Christians that assurance is not essential to pardon, it is separable from pardon, it is separable from faith, Therefore from pardon.
A second Case of conscience is this, if God pardons a sin, whether or no doth he afflict and punish men for it after it is forgiven? this is an usefull question:
A second Case of conscience is this, if God Pardons a since, whither or no does he afflict and Punish men for it After it is forgiven? this is an useful question:
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Then the Papists say, that men are afflicted and punished for sin, and that these punishments are for satisfaction to divine Justice, and they are meritorious:
Then the Papists say, that men Are afflicted and punished for since, and that these punishments Are for satisfaction to divine justice, and they Are meritorious:
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and on this ground they bottome Purgatory, that after a man is dead, he must for some years lye in Purgatory, to satisfie for some notorious grosse sin done in his life.
and on this ground they bottom Purgatory, that After a man is dead, he must for Some Years lie in Purgatory, to satisfy for Some notorious gross since done in his life.
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Now to satisfie and to establish your thoughts in this point, I shall give you two expresse testimonies in the Scripture, that God doth punish his people for sin, though their sins be pardoned.
Now to satisfy and to establish your thoughts in this point, I shall give you two express testimonies in the Scripture, that God does Punish his people for since, though their Sins be pardoned.
The one is of David, 2 Sam. 12. 14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the childe also that is born unto thee, shall surely dye.
The one is of David, 2 Sam. 12. 14. Howbeit, Because by this deed thou hast given great occasion to the enemies of the Lord to Blaspheme, the child also that is born unto thee, shall surely die.
And the Psalmist, when he quotes this expression, referres it to all the godly, Psal. 89. 31, 32. If they break my Statutes, and keep not my commandements;
And the Psalmist, when he quotes this expression, refers it to all the godly, Psalm 89. 31, 32. If they break my Statutes, and keep not my Commandments;
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And then the Apostle speaks to the godly Corinthians, 1 Cor. 11. 29, 30. For he that eateth and drinketh unworthily, eateth and drinketh damnation or judgement to himselfe, not discerning the Lords body.
And then the Apostle speaks to the godly Corinthians, 1 Cor. 11. 29, 30. For he that Eateth and Drinketh unworthily, Eateth and Drinketh damnation or judgement to himself, not discerning the lords body.
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Doth not the Scripture say, in Isa. 53. That the chastisement of our peace was laid on Christ? now if all those chastisments that were due to us for sin, were laid on Christ, doth not this derogate from Christs sufferings that hee must suffer too? doth not this intimate that Christs sufferings were not satisfactory? The Answer is easie.
Does not the Scripture say, in Isaiah 53. That the chastisement of our peace was laid on christ? now if all those chastisements that were due to us for since, were laid on christ, does not this derogate from Christ sufferings that he must suffer too? does not this intimate that Christ sufferings were not satisfactory? The Answer is easy.
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That when we say, we suffer for sin, and are punished for sin, understand it thus, there is a great deal of difference between our suffering for sin and Christs suffering for sin;
That when we say, we suffer for since, and Are punished for since, understand it thus, there is a great deal of difference between our suffering for since and Christ suffering for since;
First, Because wicked men that are punished for sin, would accuse God of partiality and injustice, should he punish them and not his own people for the same sin:
First, Because wicked men that Are punished for since, would accuse God of partiality and injustice, should he Punish them and not his own people for the same since:
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There are many Books in Print, made by severall Antinomians that plead for this, and they say that repentance is not a condition to qualifie the subject to obtain forgivenesse,
There Are many Books in Print, made by several Antinomians that plead for this, and they say that Repentance is not a condition to qualify the Subject to obtain forgiveness,
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but onely a signe to manifest that sin is forgiven, and that a man is pardoned from all eternity, that before a man beleeves and repents, he is pardoned:
but only a Signen to manifest that since is forgiven, and that a man is pardoned from all eternity, that before a man believes and repents, he is pardoned:
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No blotting out of sin without repentance, Repent that your sin may be blotted out. Act. 26. 18. To open their eyes, and to turn them from darknesse to light,
No blotting out of since without Repentance, repent that your since may be blotted out. Act. 26. 18. To open their eyes, and to turn them from darkness to Light,
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and from the power of Satan unto God, that they may receive forgivenesse of sins, and an inheritance among them that are sanctified by faith that is in me.
and from the power of Satan unto God, that they may receive forgiveness of Sins, and an inheritance among them that Are sanctified by faith that is in me.
but there are many promises that God will pardon when they doe repent, Jer. 23. 8. And I will cleanse them from all their iniquity whereby they have sinned against me,
but there Are many promises that God will pardon when they do Repent, Jer. 23. 8. And I will cleanse them from all their iniquity whereby they have sinned against me,
Thirdly, the Scripture doth lay all men under a state of wrath and condemnation, till they beleeve and repent unlesse ye repent ye shall all likewise perish, Luk. 13. 5. I tell you, Nay:
Thirdly, the Scripture does lay all men under a state of wrath and condemnation, till they believe and Repent unless you Repent you shall all likewise perish, Luk. 13. 5. I tell you, Nay:
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and of the minde, and were by nature the children of wrath, even as others, Vers. 12. that at that time ye were without Christ, being aliens from the Common-wealth of Israel,
and of the mind, and were by nature the children of wrath, even as Others, Vers. 12. that At that time you were without christ, being aliens from the Commonwealth of Israel,
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but I say, Repent therefore, that your sins may bee blotted out. There are not onely these expresse testimonies in Scripture, and reasons grounded thereupon;
but I say, repent Therefore, that your Sins may be blotted out. There Are not only these express testimonies in Scripture, and Reasons grounded thereupon;
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Secondly, if a man is pardoned before he beleeves and repents, then this destroyes Justification by faith, being justified by faith we have peace with God.
Secondly, if a man is pardoned before he believes and repents, then this Destroys Justification by faith, being justified by faith we have peace with God.
when the Scripture saith, I am justified by faith, and the Antinomian saith, I am justified without faith, where lyes the error? Now then to say that a man is pardoned before he beleeves and repents, is in express terms to contradict the Scripture,
when the Scripture Says, I am justified by faith, and the Antinomian Says, I am justified without faith, where lies the error? Now then to say that a man is pardoned before he believes and repents, is in express terms to contradict the Scripture,
Doth not God love a man from all eternity? and doth not the Scripture say, that we were chosen in Christ before the foundations of the world were laid? Now God electing of us,
Does not God love a man from all eternity? and does not the Scripture say, that we were chosen in christ before the foundations of the world were laid? Now God electing of us,
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and Divines do give this solid and usefull distinction in it, that there is a twofold love in God, there is a love of purpose ▪ and a love of complacency or delight:
and Divines do give this solid and useful distinction in it, that there is a twofold love in God, there is a love of purpose ▪ and a love of complacency or delight:
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Doth not God pardon a man before hee beleeves, and repents, then what say ye of young Infants which cannot actually beleeve or repent, you will not be so cruell to say that all Infants go to hell.
Does not God pardon a man before he believes, and repents, then what say you of young Infants which cannot actually believe or Repent, you will not be so cruel to say that all Infants go to hell.
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yet this plea will make nothing for those that plead for justification before repenting and beleeving, this is onely spoken of justificacation and salvation of Infants without actuall beleeving.
yet this plea will make nothing for those that plead for justification before repenting and believing, this is only spoken of justification and salvation of Infants without actual believing.
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the scripture tels you, that faith comes by hearing, that is in men grown in years they must get their faith in an ordinary way by hearing the Word preached:
the scripture tells you, that faith comes by hearing, that is in men grown in Years they must get their faith in an ordinary Way by hearing the Word preached:
but saith the Antinomian, what need I hear, what need I pray, for a man may have pardon without all? But consider, that though children cannot exercise faith,
but Says the Antinomian, what need I hear, what need I pray, for a man may have pardon without all? But Consider, that though children cannot exercise faith,
Thou canst not tell, saith Solomon, how the bones of a childe grow in the womb, therefore much more how God by a strange and a powerful manner can implant and impresse grace in the heart of a sucking babe;
Thou Canst not tell, Says Solomon, how the bones of a child grow in the womb, Therefore much more how God by a strange and a powerful manner can implant and Impress grace in the heart of a sucking babe;
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so by the same reason, they are capable of grace, you that will deny grace to children, will fall into the Pelagian error, that a childe hath no sin:
so by the same reason, they Are capable of grace, you that will deny grace to children, will fallen into the Pelagian error, that a child hath no since:
The fourth Case to be handled, is this, Whether it be consistent with the state of pardon to commit often the same grosse sin over and over again? It is needfull to touch upon this case, because it perplexeth troubled mindes.
The fourth Case to be handled, is this, Whither it be consistent with the state of pardon to commit often the same gross since over and over again? It is needful to touch upon this case, Because it perplexes troubled minds.
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The first answer is this, That it is clear by an induction of particular instances in Scripture, that pardoned men have fallen often into the same sin, this is most clear.
The First answer is this, That it is clear by an induction of particular instances in Scripture, that pardoned men have fallen often into the same since, this is most clear.
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First, if you referre it to spirituall sins, to evils that are of daily incursion, evils that are inward and spirituall, spirituall pride, distempered passion, omission in duties;
First, if you refer it to spiritual Sins, to evils that Are of daily incursion, evils that Are inward and spiritual, spiritual pride, distempered passion, omission in duties;
some instances, one is of Ioseph, it was a grosse sin for Joseph to swear an heathenish Oath, by the life of Pharoah, Gen. 42. 15. Hereby ye shall bee proved, by the life of Pharaoh ye shall not go forth hence except your youngest brother come hither.
Some instances, one is of Ioseph, it was a gross since for Joseph to swear an Heathenish Oath, by the life of Pharaoh, Gen. 42. 15. Hereby you shall be proved, by the life of Pharaoh you shall not go forth hence except your youngest brother come hither.
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yet Joseph being in Pharoahs court among heathens, he swore twice by the life of Pharoah. And thus you read of Jehosaphat, he fell twice into the same sin, he made a league with Ahaziah King of Israel, he loved them that were enemies to God, 2. Chron. 20 35, 36, 37. And after this did Jehosaphat King of Judah joyn himselfe with Ahaziah King of Israel, who did very wickedly:
yet Joseph being in Pharaohs court among Heathens, he swore twice by the life of Pharaoh. And thus you read of Jehoshaphat, he fell twice into the same since, he made a league with Ahaziah King of Israel, he loved them that were enemies to God, 2. Chronicles 20 35, 36, 37. And After this did Jehoshaphat King of Judah join himself with Ahaziah King of Israel, who did very wickedly:
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Then Eliezer the son of Dodanah of Mareshah prophesied against Jehosaphat, saying, because thou hast joyned thyselfe with Ahaziah, the Lord hath broken thy works:
Then Eliezer the son of Dodanah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the Lord hath broken thy works:
Nay, he fell to the same sin when the Philistims killed her, then he maryed a whore, chap. 16, 1. then went Samson to Gaza, and saw there an harlot, and went in unto her.
Nay, he fell to the same since when the philistines killed her, then he married a whore, chap. 16, 1. then went samson to Gaza, and saw there an harlot, and went in unto her.
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so that, here you see a good man would not second time joyn with an Ahaziah; So likewise you have the instance in Judah, that was in father in law to Thamar, Gen. 28. 26. And Judah acknowlegded them and said;
so that, Here you see a good man would not second time join with an Ahaziah; So likewise you have the instance in Judah, that was in father in law to Tamar, Gen. 28. 26. And Judah acknowlegded them and said;
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In the third place, Relapses into the same grosse sin, are very dangerous and deadly symptomes of a man in a lost condition, I do not say, they are such symptoms that infalibly conclude a man to be an unpardonable man;
In the third place, Relapses into the same gross since, Are very dangerous and deadly symptoms of a man in a lost condition, I do not say, they Are such symptoms that infallibly conclude a man to be an unpardonable man;
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It is worth your notice what symptomes, the Lord doth give of the plague of leprosie for the Priest to judge that disease by, Levit. 13. the first symptome was when the hair was turned white in the fore;
It is worth your notice what symptoms, the Lord does give of the plague of leprosy for the Priest to judge that disease by, Levit. 13. the First Symptom was when the hair was turned white in the before;
consider, that falling often into the same sin, doth more harden the heart then any thing in the world, habituating and indulging a mans selfe into the same road of wickednesse;
Consider, that falling often into the same since, does more harden the heart then any thing in the world, habituating and indulging a men self into the same road of wickedness;
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I, but you will say, if I do fall often into the same sin, what may be to stay my heart up that I may be in a pardoned state for all this? I say this to you,
I, but you will say, if I do fallen often into the same since, what may be to stay my heart up that I may be in a pardoned state for all this? I say this to you,
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yet if thy conscience bears thee witnesse thou dost exercise the same grace often in opposition to the same sin, thou mayest have a great deal of comfort that thou art in a state of pardon. The fifth case follows.
yet if thy conscience bears thee witness thou dost exercise the same grace often in opposition to the same since, thou Mayest have a great deal of Comfort that thou art in a state of pardon. The fifth case follows.
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First, though it be true, that God doth not call a man to pray for those things that are perfectly done so as never to be done again, as election and creation;
First, though it be true, that God does not call a man to pray for those things that Are perfectly done so as never to be done again, as election and creation;
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yet God doth command us to pray for those things that are still a doing, I am not to pray to God to create the world, it is perfectly done, I am not to pray for Election, it is so done as never to be done more.
yet God does command us to pray for those things that Are still a doing, I am not to pray to God to create the world, it is perfectly done, I am not to pray for Election, it is so done as never to be done more.
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therefore the Apostle referrs pardon, Rom, 3. 24, 25. Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation, through faith in his bloud, to declare his righteousnesse for the remission of sins that are past, through the forbearance of God.
Therefore the Apostle refers pardon, Rom, 3. 24, 25. Being justified freely by his grace, through the redemption that is in jesus christ, whom God hath Set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of Sins that Are past, through the forbearance of God.
therefore that reason is not valid to take off men from praying for pardon of sin, the Scripture doth express it, I acknowledged my transgression and thou forgavest.
Therefore that reason is not valid to take off men from praying for pardon of since, the Scripture does express it, I acknowledged my Transgression and thou forgavest.
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That Plat-form according to which we are to model our prayers, the Antinomians would evade the Text and pretend, that in that Text and such Scriptures we onely pray for a sense and manifestation of pardon in the conscience,
That Platform according to which we Are to model our Prayers, the Antinomians would evade the Text and pretend, that in that Text and such Scriptures we only pray for a sense and manifestation of pardon in the conscience,
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a guilt abiding upon the person of a wicked man that is not taken away, Mat. 12. 32. And whosoever speaketh a word against the son of man, it shall be forgiven him,
a guilt abiding upon the person of a wicked man that is not taken away, Mathew 12. 32. And whosoever speaks a word against the son of man, it shall be forgiven him,
The Scripture compares some sin to Camels, and some to Gnats; The Scripture compares some sin to beams, and some to motes, some sins as talents, and others but as pence, and in Amos there is mention made of mighty sins Amos 5. in John of greater sins, Joh. 19. 11. Jesus answered, Thou couldest have no power at all against me,
The Scripture compares Some since to Camels, and Some to Gnats; The Scripture compares Some since to beams, and Some to motes, Some Sins as Talents, and Others but as pence, and in Amos there is mention made of mighty Sins Amos 5. in John of greater Sins, John 19. 11. jesus answered, Thou Couldst have no power At all against me,
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It is true, every sin deserves hell, yet there is more of the punishment of hell inflicted on some sinners then others, the reason why I speak of this case, is to let you know, that as God hath suffered any of you to fall into aggravated and hainous evils,
It is true, every since deserves hell, yet there is more of the punishment of hell inflicted on Some Sinners then Others, the reason why I speak of this case, is to let you know, that as God hath suffered any of you to fallen into aggravated and heinous evils,
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for thee to sin against the rebukes and checks of Conscience, aggravates sinne. Thirdly, To sin against Gods judgements upon other men, is an aggravated evill;
for thee to sin against the rebukes and Checks of Conscience, aggravates sin. Thirdly, To sin against God's Judgments upon other men, is an aggravated evil;
Fifthly, To sinne against mercies is an aggravation of sin, 2 Sam. 12. I delivered thee out of Sauls hand, I gave thee thy Masters house, I gave thee the house of Israel,
Fifthly, To sin against Mercies is an aggravation of since, 2 Sam. 12. I Delivered thee out of Saul's hand, I gave thee thy Masters house, I gave thee the house of Israel,
Seventhly, To sin against the motions of Gods spirit, aggravates sin, when the spirit of God shall in thy Conscience perswade thee that thou wouldst not follow such wicked waies as thou art walking in;
Seventhly, To sin against the motions of God's Spirit, aggravates since, when the Spirit of God shall in thy Conscience persuade thee that thou Wouldst not follow such wicked ways as thou art walking in;
Quench not the Spirit; a higher degree, there is a grieving the Spirit, when there are frequent acts to withstand divine motions, that is a grieving the Spirit.
Quench not the Spirit; a higher degree, there is a grieving the Spirit, when there Are frequent acts to withstand divine motions, that is a grieving the Spirit.
Must not this be a great evill in thee, when thou dost quench, grieve, resist, and vex the spirit? all these circumstances must needs aggravate and greaten thy sin.
Must not this be a great evil in thee, when thou dost quench, grieve, resist, and vex the Spirit? all these Circumstances must needs aggravate and greaten thy since.
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when thou sinnest in thy family, God may punish all the house for that sin, this you shall find an aggravation of Abrahams sin, Gen. 20. 9. Then Abimelech called Abraham, and said unto him, What hast thou done unto us,
when thou Sinnest in thy family, God may Punish all the house for that since, this you shall find an aggravation of Abrahams since, Gen. 20. 9. Then Abimelech called Abraham, and said unto him, What hast thou done unto us,
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that made a woe to be pronounced by Christ, against Chorazin and Bethsaida, because they had the Gospell, it should be worse with them then with Sodom and Gomorrah.
that made a woe to be pronounced by christ, against Chorazin and Bethsaida, Because they had the Gospel, it should be Worse with them then with Sodom and Gomorrah.
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Sin is aggravated, when they are against many vows, purposes, and prayers, and many holy resolutions, thou addest perjurie to thine iniquitie, and that aggravates thy sinne.
since is aggravated, when they Are against many vows, Purposes, and Prayers, and many holy resolutions, thou addest perjury to thine iniquity, and that aggravates thy sin.
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And thus I have by the good hand of God in these Sermons, handled two Doctrines to you, the one touching Davids penitentiall act confessing sin, and the other of Gods gracious act, The Lord forgave him the iniquity of his sin. FINIS.
And thus I have by the good hand of God in these Sermons, handled two Doctrines to you, the one touching Davids penitential act confessing since, and the other of God's gracious act, The Lord forgave him the iniquity of his since. FINIS.
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And besides these there is an innumerable company of Angels, Heb. 12. 22. To this add Rev. 7. 9. A great multitude which no man could number, of all nations and kindreds, people and tongues, You have here also the duration and continuance implied:
And beside these there is an innumerable company of Angels, Hebrew 12. 22. To this add Rev. 7. 9. A great multitude which no man could number, of all Nations and kindreds, people and tongues, You have Here also the duration and Continuance implied:
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and take up rooms, and make provision ready for them against they come, so Jesus Christ is gone to Heaven that he might be as a harbinger to take up Heaven for you, to take up room for you in Heaven.
and take up rooms, and make provision ready for them against they come, so jesus christ is gone to Heaven that he might be as a harbinger to take up Heaven for you, to take up room for you in Heaven.
Sixthly, By this, that he will receive us to himselfe, verse 3. And receive you unto my selfe, that where I am, there ye may be also, and we shall ever be with the Lord.
Sixthly, By this, that he will receive us to himself, verse 3. And receive you unto my self, that where I am, there you may be also, and we shall ever be with the Lord.
Fifthly, here is the great Doctrine of that everlasting Communion that the Saints shal have with Christ in Heaven, that where I am, there ye may be also.
Fifthly, Here is the great Doctrine of that everlasting Communion that the Saints shall have with christ in Heaven, that where I am, there you may be also.
The first clause, If I go, its a good note that Calvin hath on these words, this conditionall Particle ought to be resolved into an Adverb of time, If I go; It is not a note of dubitation,
The First clause, If I go, its a good note that calvin hath on these words, this conditional Particle ought to be resolved into an Adverb of time, If I go; It is not a note of dubitation,
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First, that Christs Ascension or going up to Heaven, is a ground of great comfort and great advantage to all his people while they dwell here upon the earth.
First, that Christ Ascension or going up to Heaven, is a ground of great Comfort and great advantage to all his people while they dwell Here upon the earth.
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The first Doctrine, That Christs Ascension or going up to Heaven, is a ground of comfort and great advantage to all Gods people whilst they dwell here upon the earth.
The First Doctrine, That Christ Ascension or going up to Heaven, is a ground of Comfort and great advantage to all God's people while they dwell Here upon the earth.
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Gen. 5. 24. And Enoch walked with God, and he was not, for God took him, this is confirmed by the Apostle, Heb. 11. 5. By faith Enoch was translated, that he should not see death,
Gen. 5. 24. And Enoch walked with God, and he was not, for God took him, this is confirmed by the Apostle, Hebrew 11. 5. By faith Enoch was translated, that he should not see death,
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Second Argument to prove this Doctrine, is by Prophesies in the old Testament, that Jesus Christ was to be taken up into Heaven bodily, three prophesies, one in the 68 Psalm, there David prophesi'd of Christ in the 18. verse, Thou hast ascended on high, &c. Now we should not have known so full that this had reference to Jesus Christs Ascension,
Second Argument to prove this Doctrine, is by prophecies in the old Testament, that jesus christ was to be taken up into Heaven bodily, three prophecies, one in the 68 Psalm, there David prophesied of christ in the 18. verse, Thou hast ascended on high, etc. Now we should not have known so full that this had Referente to jesus Christ Ascension,
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if Paul had not expounded this, in Heb. 4. and the 14. verse, Seeing then that we have a great high Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
if Paul had not expounded this, in Hebrew 4. and the 14. verse, Seeing then that we have a great high Priest that is passed into the heavens, jesus the Son of God, let us hold fast our profession.
then afterwards he shall lift up his head, he shall rise againe and ascend up into Heaven, a full Prophecie in Daniel 7. 13, 14. I saw in the night Visions,
then afterwards he shall lift up his head, he shall rise again and ascend up into Heaven, a full Prophecy in daniel 7. 13, 14. I saw in the night Visions,
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This cannot be spoken of Christs comming to judgement, but then the Text saith, he shall deliver them to his Father, 1 Cor. 15. But the comming of Christ in the clouds here, is Christs going up into Heaven,
This cannot be spoken of Christ coming to judgement, but then the Text Says, he shall deliver them to his Father, 1 Cor. 15. But the coming of christ in the Clouds Here, is Christ going up into Heaven,
Christ upon the earth did promise that he would go up to Heaven, John 6. 62. What and if ye shall see the Son of man ascend up where he was before? In John 20. 17. Jesus saith unto her, Touch me not,
christ upon the earth did promise that he would go up to Heaven, John 6. 62. What and if you shall see the Son of man ascend up where he was before? In John 20. 17. jesus Says unto her, Touch me not,
yet Christ gathereth all his eleven Apostles that they might be eie-witnesses of his ascension, that they saw him ascend to Heaven, Acts 1. 9, 10. And when he had spoken these things,
yet christ gathereth all his eleven Apostles that they might be Eyewitnesses of his Ascension, that they saw him ascend to Heaven, Acts 1. 9, 10. And when he had spoken these things,
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but into Heaven it selfe, now to appeare in the presence of God for us. 1 Tim. 3. 16. And without controversy great is the mystery of Godlinesse, God was manifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory.
but into Heaven it self, now to appear in the presence of God for us. 1 Tim. 3. 16. And without controversy great is the mystery of Godliness, God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory.
I take the more pains to prove this, because of what ancient Heresies there have been to overthrow this great comfortable doctrin of Christs going bodily into heaven, having our flesh in heaven this very day.
I take the more pains to prove this, Because of what ancient Heresies there have been to overthrow this great comfortable Doctrine of Christ going bodily into heaven, having our Flesh in heaven this very day.
Fifthly, it may be proved by the concurrent Testimonies of the Angels, who were witnesses of this truth, Acts 1. 10. And while they looked stedfastly toward heaven,
Fifthly, it may be proved by the concurrent Testimonies of the Angels, who were Witnesses of this truth, Acts 1. 10. And while they looked steadfastly towards heaven,
Therefore they ask Christ, Lord, when wilt thou restore the Kingdome to Israel? They expected that Christ would take away the Roman Emperour which was a heathen,
Therefore they ask christ, Lord, when wilt thou restore the Kingdom to Israel? They expected that christ would take away the Roman Emperor which was a heathen,
and expected that he would be King himselfe, Acts 1. 6. When they therefore were come together, they asked of him saying, Lord, wilt thou at this time restore againe the Kingdome to Israel? It is for this reason say Interpreters,
and expected that he would be King himself, Acts 1. 6. When they Therefore were come together, they asked of him saying, Lord, wilt thou At this time restore again the Kingdom to Israel? It is for this reason say Interpreters,
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because he obeied to the death of the Crosse, and took on him the form of a servant, Psal. 110. last verse, He shall drink of the brook in the way, thersfore shall he lift up the Head. Because thou diedst and sufferedst,
Because he obeyed to the death of the Cross, and took on him the from of a servant, Psalm 110. last verse, He shall drink of the brook in the Way, thersfore shall he lift up the Head. Because thou diedest and sufferedst,
therefore thou shalt lift up thy head, therefore thou shalt ascend up to Heaven, Heb. 2. 9. But we see Jesus, who was made a little lower then the Angels,
Therefore thou shalt lift up thy head, Therefore thou shalt ascend up to Heaven, Hebrew 2. 9. But we see jesus, who was made a little lower then the Angels,
Thirdly, Christ was taken up bodily to heaven, it was manifest to the world, that Christ was God as well as man, to manifest the God-head of Jesus Christ,
Thirdly, christ was taken up bodily to heaven, it was manifest to the world, that christ was God as well as man, to manifest the Godhead of jesus christ,
but that he also descended first into the lower parts of the earth? He that descended, is the same also that ascended up far above all Heavens, that he might fill all things.
but that he also descended First into the lower parts of the earth? He that descended, is the same also that ascended up Far above all Heavens, that he might fill all things.
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therefore must he be God Coequall and Coeternall with God the Father, and thus you have the second point dispatched to you, shewing the reasons why Jesus Christ must go bodily into Heaven.
Therefore must he be God Coequal and Coeternal with God the Father, and thus you have the second point dispatched to you, showing the Reasons why jesus christ must go bodily into Heaven.
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The third point is, I, but what benefit and comfort is that to us, that Jesus Christ is now bodily in Heaven? what comfort was this to the Disciples, that Jesus Christ should leave them, that he must go from them,
The third point is, I, but what benefit and Comfort is that to us, that jesus christ is now bodily in Heaven? what Comfort was this to the Disciples, that jesus christ should leave them, that he must go from them,
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unto his Fathers house? There are seven particulars that it is great ground of comfort to all the people of God that Jesus Christ is gone bodily to heaven.
unto his Father's house? There Are seven particulars that it is great ground of Comfort to all the people of God that jesus christ is gone bodily to heaven.
The first ground of comfort is this, Christs going to heaven bodily, it assures you of Christs full Triumph and compleat conquest over all your spirituall Enemies;
The First ground of Comfort is this, Christ going to heaven bodily, it assures you of Christ full Triumph and complete conquest over all your spiritual Enemies;
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Christ alluded to the custome among the Romans, when the Roman Conquerour rode to the Capitol of Rome to rejoyce in his victory over his enemies, the Conquerour did use to tie his Captives to the Chariots wheels;
christ alluded to the custom among the Roman, when the Roman Conqueror road to the Capitol of Room to rejoice in his victory over his enemies, the Conqueror did use to tie his Captives to the Chariots wheels;
So that beloved here is one great comfort, that Christ by going up to heaven doth manifest and declare to all the world that he hath overcome the Grave, Death, Devill, and Sinne.
So that Beloved Here is one great Comfort, that christ by going up to heaven does manifest and declare to all the world that he hath overcome the Grave, Death, devil, and Sin.
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Secondly, Christs going bodily to heaven, It is a pledge to you that Christ will one day bring your bodys to heaven I go to heaven that I may receive you to my self, that you may be bodily in heaven where Christ is.
Secondly, Christ going bodily to heaven, It is a pledge to you that christ will one day bring your bodies to heaven I go to heaven that I may receive you to my self, that you may be bodily in heaven where christ is.
but because I live in heaven, and live there bodily you shal also live with me in heaven with your bodies, Tertullian doth make this use of it to comfort the Christians in his dayes, saith hee, Jesus Christ did carry our flesh into heaven with him,
but Because I live in heaven, and live there bodily you shall also live with me in heaven with your bodies, Tertullian does make this use of it to Comfort the Christians in his days, Says he, jesus christ did carry our Flesh into heaven with him,
Now saith Tertullian, Jesus Christ hath carried flesh into heaven, and this is a good pledge unto us that our flesh shall be in heaven where Christ is also.
Now Says Tertullian, jesus christ hath carried Flesh into heaven, and this is a good pledge unto us that our Flesh shall be in heaven where christ is also.
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because Christ is gone bodily into heaven, to performe and accomplish his Sacerdotall Office, that is as a high Preist, hee is now in heaven to performe the Office of a high Priest to make intercession to God his Father in your behalfe, that your sinnes might be pardoned, that your soules might bee saved, that your bodies might he raised,
Because christ is gone bodily into heaven, to perform and accomplish his Sacerdotal Office, that is as a high Priest, he is now in heaven to perform the Office of a high Priest to make Intercession to God his Father in your behalf, that your Sins might be pardoned, that your Souls might be saved, that your bodies might he raised,
and received into heaven with him in Glory, Heb. 9. 24. For Christ is not entred into the Holy places made with hands which are the Figures of the true,
and received into heaven with him in Glory, Hebrew 9. 24. For christ is not entered into the Holy places made with hands which Are the Figures of the true,
but into heaven it selfe now to appeare in the presence of God for us. Christ is entred into the very heavens, that he might appeare before God for us,
but into heaven it self now to appear in the presence of God for us. christ is entered into the very heavens, that he might appear before God for us,
Therefore observe, though it was a great benefit to the Disciples to have Christs bodily presence ▪ yet Jesus Christ could never have fulfiled the office of the Priest-hood to make intercession for all the Elect,
Therefore observe, though it was a great benefit to the Disciples to have Christ bodily presence ▪ yet jesus christ could never have fulfilled the office of the Priesthood to make Intercession for all the Elect,
Will you observe one Text in Heb. 8 ▪ 4. For if he were on earth hee should not be a priest, seeing there are Priests that offer gifts according to the Law.
Will you observe one Text in Hebrew 8 ▪ 4. For if he were on earth he should not be a priest, seeing there Are Priests that offer Gifts according to the Law.
O beloved, then looke on this as a great comfort, that our Lord Jesus Christ is now in heaven in his body, flesh and bloud, appearing before God, making Intercession for all his people;
O Beloved, then look on this as a great Comfort, that our Lord jesus christ is now in heaven in his body, Flesh and blood, appearing before God, making Intercession for all his people;
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With the work of an ingraver in stone, like the ingravings of a signet shalt thou ingrave the two stones, with the names of the children of Israel, thou shalt make them to be set in Ouches of Gold.
With the work of an ingraver in stone, like the engravings of a signet shalt thou engrave the two stones, with the names of the children of Israel, thou shalt make them to be Set in Ouches of Gold.
This is a type of Jesus Christ our high Priest, who is gone into that which is so in it selfe, the Holy of Holiest and there he hath not onely the names of al the elect of God throughout the world on his breast,
This is a type of jesus christ our high Priest, who is gone into that which is so in it self, the Holy of Holiest and there he hath not only the names of all the elect of God throughout the world on his breast,
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A Fourth ground of comfort you have by Christs going into Heaven is this, That Jesus Christ is gone into heaven to convey to you a fuller communication of the gifts and graces of his spirit, which was bestowed on his people whilest he was upon the Earth, Ephes. 4 ver. 8. Wherefore he saith,
A Fourth ground of Comfort you have by Christ going into Heaven is this, That jesus christ is gone into heaven to convey to you a fuller communication of the Gifts and graces of his Spirit, which was bestowed on his people whilst he was upon the Earth, Ephesians 4 ver. 8. Wherefore he Says,
not that we are to run into the Soci•ian errour, because of this text they gather that before Christs Ascension into heaven there was no saving gift of the spirit,
not that we Are to run into the Soci•ian error, Because of this text they gather that before Christ Ascension into heaven there was no Saving gift of the Spirit,
and they ground it on that text, Ioh. 7. ver. 38, 39. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water.
and they ground it on that text, John 7. ver. 38, 39. He that Believeth on me as the Scripture hath said, out of his belly shall flow Rivers of living water.
But this spake he of the spirit, which they that beleeve on him should receive, For the Holy Ghost was not yet given, because that Jesus was not yet glorified.
But this spoke he of the Spirit, which they that believe on him should receive, For the Holy Ghost was not yet given, Because that jesus was not yet glorified.
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and beloved, not onely gifts, to bring you to Heaven, but also Ministeriall gifts, to qualifie men fit for the Ministery, you are to looke on this also as the fruit of Ascension, Ephesians 4. 10, 11, 12. vers.
and Beloved, not only Gifts, to bring you to Heaven, but also Ministerial Gifts, to qualify men fit for the Ministry, you Are to look on this also as the fruit of Ascension, Ephesians 4. 10, 11, 12. vers.
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Fifthly, Christ is gone to Heaven, It is to comfort us in this, that Christ being bodily in Heaven it might make thee holy and bold and fiducially confident when ever thou comest to God in prayer,
Fifthly, christ is gone to Heaven, It is to Comfort us in this, that christ being bodily in Heaven it might make thee holy and bold and fiducially confident when ever thou Comest to God in prayer,
when thou dost come to God in prayer, come to him as one that hath Jesus Christ at his Right hand in Heaven presenting thy prayers to God for thee, observeth it comfortable advice given, Heb. 4. 14, 16. Seeing then that we have a great high Priest, that is passed into the Heavens, Jesus the Son of God, let us hold fast our profession, Let us therefore come boldly unto the Throne of Grace, that we may obtaine mercy and finde grace to help in time of need.
when thou dost come to God in prayer, come to him as one that hath jesus christ At his Right hand in Heaven presenting thy Prayers to God for thee, observeth it comfortable Advice given, Hebrew 4. 14, 16. Seeing then that we have a great high Priest, that is passed into the Heavens, jesus the Son of God, let us hold fast our profession, Let us Therefore come boldly unto the Throne of Grace, that we may obtain mercy and find grace to help in time of need.
Sixthly, that Christ is gone bodily into Heaven, it may be of comfort, that yet he hath the same relation towards a Beleever, which he had to them whilest he was upon the Earth.
Sixthly, that christ is gone bodily into Heaven, it may be of Comfort, that yet he hath the same Relation towards a Believer, which he had to them whilst he was upon the Earth.
and Christ is thy friend there, and this may administer much comfort to thee that Jesus Christ retaines the same relation now hee is in Heaven, that he had with thee in the world;
and christ is thy friend there, and this may administer much Comfort to thee that jesus christ retains the same Relation now he is in Heaven, that he had with thee in the world;
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therefore Iob could speak in a vision, I know that my redeemer liveth, I know my Kinsman liveth, (for so the word signifieth) I know my kinsman liveth.
Therefore Job could speak in a vision, I know that my redeemer lives, I know my Kinsman lives, (for so the word signifies) I know my kinsman lives.
why suppose this man should come to the dignity of a King, it would be a great comfort to thee that thou who wast but a beggar art now become a Kings wife;
why suppose this man should come to the dignity of a King, it would be a great Comfort to thee that thou who waste but a beggar art now become a Kings wife;
And thus much be spoken for the Doctrinall part of this point, the point was this, That Christs Ascensionor going up bodily to Heaven is a ground of great comfort to Gods people whilest they live here upon the Earth.
And thus much be spoken for the Doctrinal part of this point, the point was this, That Christ Ascensionor going up bodily to Heaven is a ground of great Comfort to God's people whilst they live Here upon the Earth.
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I shall now draw out some instructions from some circumstances in Christs going to heaven. There are five circumstances from which you may gather some instruction.
I shall now draw out Some instructions from Some Circumstances in Christ going to heaven. There Are five Circumstances from which you may gather Some instruction.
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then this should be fastened to the Meditation of you young men, that you should not have your hearts too much glued to the world, to hanker after a long life.
then this should be fastened to the Meditation of you young men, that you should not have your hearts too much glued to the world, to hanker After a long life.
It was all one, but there is much of Gods minde in this, of all places in the world Christ did make choyce of Bethany by Mount Olivet to go up to heaven:
It was all one, but there is much of God's mind in this, of all places in the world christ did make choice of Bethany by Mount Olivet to go up to heaven:
from that place he was taken to be crucified, and seeing it was from that place, he would make choyce of that place from whence hee would take his rise to go up to Heaven NONLATINALPHABET of NONLATINALPHABET Bethany in Hebrew, signifies a house of affliction;
from that place he was taken to be Crucified, and seeing it was from that place, he would make choice of that place from whence he would take his rise to go up to Heaven of Bethany in Hebrew, signifies a house of affliction;
therefore be not daunted at persecution, for the Lord makes Bethanics, the houses of our afflictions to have a trapdoore in them to let us into our Father Mansion.
Therefore be not daunted At persecution, for the Lord makes Bethanics, the houses of our afflictions to have a trapdoore in them to let us into our Father Mansion.
Thirdly, from the circumstance in Christs ascension, that just as Christ did ascend, hee was speaking to his Disciples things that did appertaine to the Kingdome of God,
Thirdly, from the circumstance in Christ Ascension, that just as christ did ascend, he was speaking to his Disciples things that did appertain to the Kingdom of God,
so let your hearts be full fraught with Divine contemplation, do you leave good counsell behinde you when you come to dye, that so some body may say, these are the last words of a dying Friend.
so let your hearts be full fraught with Divine contemplation, do you leave good counsel behind you when you come to die, that so Some body may say, these Are the last words of a dying Friend.
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but especially take Christs example, that when you are to leave the world, you may have your minds possessed with nothing else but with things appertaining to the Kingdome of God, as Christ was.
but especially take Christ Exampl, that when you Are to leave the world, you may have your minds possessed with nothing Else but with things appertaining to the Kingdom of God, as christ was.
Fourthly, there is instruction to be gathered from the manner of Christs leaving the world, the manner was in Act. 1. 9. And when he had spoken these things,
Fourthly, there is instruction to be gathered from the manner of Christ leaving the world, the manner was in Act. 1. 9. And when he had spoken these things,
while they beheld, hee was taken up, and a cloud received him out of their sight, they saw him by degrees ascend into Heaven, this must not passe our Meditation, that a cloud should take Jesus Christ out of our sight, it is for a reliefe to your Meditations, that when you see the clouds, to thinke that these clouds that I see hover in the Heaven, they are Christs Chariot that did once carry him to Heaven,
while they beheld, he was taken up, and a cloud received him out of their sighed, they saw him by Degrees ascend into Heaven, this must not pass our Meditation, that a cloud should take jesus christ out of our sighed, it is for a relief to your Meditations, that when you see the Clouds, to think that these Clouds that I see hover in the Heaven, they Are Christ Chariot that did once carry him to Heaven,
and they are the chariots that shall carry Jesus Christ to judg the world; O labour to have your Meditations on Divine things, he went up in a cloud,
and they Are the chariots that shall carry jesus christ to judge the world; Oh labour to have your Meditations on Divine things, he went up in a cloud,
Fifthly, note that circumstance in Christs ascension, that he would call all his Friends about him, it is expresly said all the eleven Apostles were with him, Acts 1. And an Interpreter doth think that there was an hundred and twenty with Jesus Christ,
Fifthly, note that circumstance in Christ Ascension, that he would call all his Friends about him, it is expressly said all the eleven Apostles were with him, Acts 1. And an Interpreter does think that there was an hundred and twenty with jesus christ,
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Now learned men doe thinke that there was an hundred and twenty that did see Jesus Christ ascend up to heaven, it is clear that there were the eleven Apostles there,
Now learned men do think that there was an hundred and twenty that did see jesus christ ascend up to heaven, it is clear that there were the eleven Apostles there,
and if this be so that Christ gathered about him, his friends, when hee was to leave the world, I gather thence, that when you are drawing towards your end and departing out of the world;
and if this be so that christ gathered about him, his Friends, when he was to leave the world, I gather thence, that when you Are drawing towards your end and departing out of the world;
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If it be so that Christs going up bodily into Heaven bee a ground of such great comfort unto the people of God upon Earth, the use that I shall draw, it shall be to deduce four doctrinall and four practicall inferences from this point.
If it be so that Christ going up bodily into Heaven be a ground of such great Comfort unto the people of God upon Earth, the use that I shall draw, it shall be to deduce four doctrinal and four practical inferences from this point.
but that it is in the beautifull and splendent body of the Sun, and they say, that is the reason the Sun doth cast such a glorious light, o're that the Moon doth;
but that it is in the beautiful and splendent body of the Sun, and they say, that is the reason the Sun does cast such a glorious Light, over that the Moon does;
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therefore if Christs Body bee gone into Heaven, they are in an errour. Secondly, this point will confute those who hold that Christs Body hath been on Earth, since his ascension into Heaven;
Therefore if Christ Body be gone into Heaven, they Are in an error. Secondly, this point will confute those who hold that Christ Body hath been on Earth, since his Ascension into Heaven;
or the reall presence, that Jesus Christ is bodily present at the Sacrament, say the Papists, we bodily eat Christs flesh and drinke Christs bloud, that Christ is as bodily present at the Sacrament as hee was on the Crosse;
or the real presence, that jesus christ is bodily present At the Sacrament, say the Papists, we bodily eat Christ Flesh and drink Christ blood, that christ is as bodily present At the Sacrament as he was on the Cross;
O be not thou afraid to dye, because thy Christ is in heaven, and when thou diest, death is but a Trap-doore to let thee into endlesse joy where Christ is,
Oh be not thou afraid to die, Because thy christ is in heaven, and when thou Dies, death is but a Trap-door to let thee into endless joy where christ is,
and when hee saw the waggons which Joseph had sent to carry him, the spirit of Jacob their father revived. Did Jacob rejoyce to see a waggon or a chariot that would carry him into Aegypt to see his Son Ioseph, and wilt not thou rejoyce to think that death is a chariot to carry thee to Jesus Christ, to carry thee to heaven? O therefore let not thy heart bee troubled to dye,
and when he saw the wagons which Joseph had sent to carry him, the Spirit of Jacob their father revived. Did Jacob rejoice to see a wagon or a chariot that would carry him into Egypt to see his Son Ioseph, and wilt not thou rejoice to think that death is a chariot to carry thee to jesus christ, to carry thee to heaven? O Therefore let not thy heart be troubled to die,
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why shouldest thou bee grovelling on the earth seeing thy Christ is now in heaven? It is a speech of Christ, Canticles 3. 6. Who is this that cometh out of the wildernesse like Pillars of smoke perfumed with Myrrhe and Frankincense, with all powders of the Merchant? Thou shouldest ascend up to Christ though thou beest in trouble in the Wildernesse of this world;
why Shouldst thou be groveling on the earth seeing thy christ is now in heaven? It is a speech of christ, Canticles 3. 6. Who is this that comes out of the Wilderness like Pillars of smoke perfumed with Myrrh and Frankincense, with all powders of the Merchant? Thou Shouldst ascend up to christ though thou Best in trouble in the Wilderness of this world;
this use the Apostle makes of it, Colos. 3. 1. If yee then bee risen with Christ, seeke those things which are above, where Christ sitteth on the right Hand of God.
this use the Apostle makes of it, Colos 3. 1. If ye then be risen with christ, seek those things which Are above, where christ Sitteth on the right Hand of God.
but Gerrard doth chiefly referre these words to the day of judgement, where the carkase is thither will the Eagles resort, that is, where Jesus Christ is in heaven,
but Gerard does chiefly refer these words to the day of judgement, where the carcase is thither will the Eagles resort, that is, where jesus christ is in heaven,
Christ is now in heaven, saith Gerrard ▪ and the Gospel shal be so powerful on men in the world, that it shal make men as eager to come after Christ into heaven as the Eagle is after the prey.
christ is now in heaven, Says Gerard ▪ and the Gospel shall be so powerful on men in the world, that it shall make men as eager to come After christ into heaven as the Eagl is After the prey.
It is to make thee lesse Earthly-minded, more passionately eager, and importunatly earnest after the Lord Iesus Christ: dost thou feele the power of the ascension to make thee more heavenly minded, and lesse earthly minded;
It is to make thee less Earthly-minded, more passionately eager, and importunately earnest After the Lord Iesus christ: dost thou feel the power of the Ascension to make thee more heavenly minded, and less earthly minded;
O labour to feele the efficacy and power of it, else I might say to you as Iacob said to his mother in Genesis 28. 12. My father peradveuture will feele mee,
Oh labour to feel the efficacy and power of it, Else I might say to you as Iacob said to his mother in Genesis 28. 12. My father peradveuture will feel me,
Indeed other men went to heaven bodily, not by their own strength, but it was by a borrowed strength ▪ Elias had a fiery chariot to carry him to heaven,
Indeed other men went to heaven bodily, not by their own strength, but it was by a borrowed strength ▪ Elias had a fiery chariot to carry him to heaven,
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There are three bodies in heaven, there is the bodie of Enoch, the body of Elias, and the body of Christ, all else in heaven are onely Saints and Angels;
There Are three bodies in heaven, there is the body of Enoch, the body of Elias, and the body of christ, all Else in heaven Are only Saints and Angels;
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the fruit and benefit that all the Elect of God have by Christs going into heaven, is to prepare a place for them there, I go to prepare a place for you.
the fruit and benefit that all the Elect of God have by Christ going into heaven, is to prepare a place for them there, I go to prepare a place for you.
Secondly, I shall shew you how can this scripture say, that by Christs Ascension heaven was prepared for us, when other Scriptures say, that heaven was prepared for us, from the beginning of the world.
Secondly, I shall show you how can this scripture say, that by Christ Ascension heaven was prepared for us, when other Scriptures say, that heaven was prepared for us, from the beginning of the world.
Thirdly, whether did the Patriarks and righteous holy men of God, that lived before Christs ascension goe into heaven, whither went they when they dyed;
Thirdly, whither did the Patriarchs and righteous holy men of God, that lived before Christ Ascension go into heaven, whither went they when they died;
First, in what sense may it bee said, that Christ by his going into heaven prepares a place for believers there? I answer in these three regards Christ by going into heaven prepares a place there.
First, in what sense may it be said, that christ by his going into heaven prepares a place for believers there? I answer in these three regards christ by going into heaven prepares a place there.
because Christ is now in heaven, hee being gone to heaven as a common and a publique person, a Representer of all the elect, Heb. 6. 20. Whither the forerunner is for us entred,
Because christ is now in heaven, he being gone to heaven as a Common and a public person, a Representer of all the elect, Hebrew 6. 20. Whither the forerunner is for us entered,
Secondly, Christ prepares a place for the elect by way of intercession, Heb. 9. 24. For Christ is not entred into the holy places made with hands, which are the Figures of the true,
Secondly, christ prepares a place for the elect by Way of Intercession, Hebrew 9. 24. For christ is not entered into the holy places made with hands, which Are the Figures of the true,
so the Lord Jesus Christ our great high Priest, having the Names of all the elect not onely on his breast but in his heart, prayeth to his Father that we might come there,
so the Lord jesus christ our great high Priest, having the Names of all the elect not only on his breast but in his heart, Prayeth to his Father that we might come there,
are your hearts prepared? then you may bee assured that heaven is prepared for you, Col. 1. 12, 13, 14. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light;
Are your hearts prepared? then you may be assured that heaven is prepared for you, Col. 1. 12, 13, 14. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light;
who hath delivered us from the power of darknesse and translated us into the Kingdome of his deare Son. In whom wee have Redemption, through his blood, even the forgivenesse of sins.
who hath Delivered us from the power of darkness and translated us into the Kingdom of his deer Son. In whom we have Redemption, through his blood, even the forgiveness of Sins.
An unconverted man is not a meet man for heaven, now when Christ makes you meet for heaven, hee then prepares a place for thee, 1 Peter 1. 3, 4, 5. Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Iesus from the Dead, to an Inheritance, incorruptible and undefiled,
an unconverted man is not a meet man for heaven, now when christ makes you meet for heaven, he then prepares a place for thee, 1 Peter 1. 3, 4, 5. Blessed be the God and Father of our Lord Iesus christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Iesus from the Dead, to an Inheritance, incorruptible and undefiled,
and that fadeth not away, reserved in heaven for you ▪ Who are kept by the power of God through Faith unto Salvation, ready to bee revealed in the last time.
and that fades not away, reserved in heaven for you ▪ Who Are kept by the power of God through Faith unto Salvation, ready to be revealed in the last time.
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how can this scripture say that by Christs ascension Heaven is prepared for us, when other Scriptures say that heaven was prepared for us from the beginning of the world? Mat. 25. 34. Then shall the King say unto them on his right hand;
how can this scripture say that by Christ Ascension Heaven is prepared for us, when other Scriptures say that heaven was prepared for us from the beginning of the world? Mathew 25. 34. Then shall the King say unto them on his right hand;
Now if a Kingdome was prepared for them from the beginning of the world, how doth this Scripture appropriate a preparing of the Kingdome of Heaven onely from the ascension of Christ? Divines do answer, that you must distinguish between the decrees of God,
Now if a Kingdom was prepared for them from the beginning of the world, how does this Scripture Appropriate a preparing of the Kingdom of Heaven only from the Ascension of christ? Divines do answer, that you must distinguish between the decrees of God,
and the distinction this Scripture allows of, especially in the point of Justification, in this point the Scripture doth clear this distinction, Heb. 9. 8. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest,
and the distinction this Scripture allows of, especially in the point of Justification, in this point the Scripture does clear this distinction, Hebrew 9. 8. The Holy Ghost this signifying, that the Way into the Holiest of all was not yet made manifest,
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therfore they make Abraham, Isaac, and Iacob, with all the Patriarkes and all the holy men of God, to be in the place called Limbus Patrum, which was for the good men till Christs ascension;
Therefore they make Abraham, Isaac, and Iacob, with all the Patriarchs and all the holy men of God, to be in the place called Limbus Patrum, which was for the good men till Christ Ascension;
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how can they come to heaven if heaven be prepared by Christs ascension? First, I may say that of Christs ascension, as Gerrard doth of Christs Passion;
how can they come to heaven if heaven be prepared by Christ Ascension? First, I may say that of Christ Ascension, as Gerard does of Christ Passion;
but also vertually, that there was vertue in Jesus Christ, that all the Godly Jewes had vertue by CHRISTS death; there is my first Answer. Secondly, observe this;
but also virtually, that there was virtue in jesus christ, that all the Godly Jews had virtue by CHRIST death; there is my First Answer. Secondly, observe this;
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that the Scripture doth not say that Christ by going up to heaven did open heaven for us, he being our Mediator sitting at Gods right hand in heaven, heaven was opened before,
that the Scripture does not say that christ by going up to heaven did open heaven for us, he being our Mediator sitting At God's right hand in heaven, heaven was opened before,
but not so fully adorned as it was by Christs ascension, Heb. 9. 8. The holy Ghosts this signifying, that the way into the holiest of all, was not yet made manifest,
but not so Fully adorned as it was by Christ Ascension, Hebrew 9. 8. The holy Ghosts this signifying, that the Way into the Holiest of all, was not yet made manifest,
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Thirdly, against the Jesuits conceit of Limbus Patrum there are cleare passages in the Scripture and undenyable reasons drawn from the Scripture that doth prove beleevers under the old Testament went to heaven before CHRISTS ascension;
Thirdly, against the Jesuits conceit of Limbus Patrum there Are clear passages in the Scripture and undeniable Reasons drawn from the Scripture that does prove believers under the old Testament went to heaven before CHRIST Ascension;
As in Luke 16. 22. And it came to passe that the begger dyed, and was carried by the Angels into Abrahams Bosome: the Rich man also dyed, and was buried.
As in Luke 16. 22. And it Come to pass that the beggar died, and was carried by the Angels into Abrahams Bosom: the Rich man also died, and was buried.
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and the elect that dyed are said to goe into Abrahams Bosome, and Eliah and Enoch are in heaven Heb. 11. 5. By Faith Enoch was translated, that he should not see death and was not found, because God had translated him. in the 16 verse.
and the elect that died Are said to go into Abrahams Bosom, and Elijah and Enoch Are in heaven Hebrew 11. 5. By Faith Enoch was translated, that he should not see death and was not found, Because God had translated him. in the 16 verse.
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Hee is ashamed to bee their God, therefore they have a City prepared for them by God, that likewise, Lazarus was said to be carried by Angels into Abrahams Bosome, this was before Christ dyed:
He is ashamed to be their God, Therefore they have a city prepared for them by God, that likewise, Lazarus was said to be carried by Angels into Abrahams Bosom, this was before christ died:
then frequent Scriptures there are, touching Christs transfiguration, that when Christ was taken up, that hee saw Moses and Elias, from thence Divines gather that they must bee in Heaven.
then frequent Scriptures there Are, touching Christ transfiguration, that when christ was taken up, that he saw Moses and Elias, from thence Divines gather that they must be in Heaven.
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First, it appears by this, because it is said, that those that were carried to heaven they were carried to Heaven by the Angels, the Angels carried Lazarus into Abrahams Bosome;
First, it appears by this, Because it is said, that those that were carried to heaven they were carried to Heaven by the Angels, the Angels carried Lazarus into Abrahams Bosom;
now certainly Angels are not in Limbus Partum, Luk. 16. 22. Againe if the Beleevers of old should not goe into Heaven, the Death and Merits of Christ would bee extenuated Heb. 13. 8. Jesus Christ the same yesterday,
now Certainly Angels Are not in Limbus Partum, Luk. 16. 22. Again if the Believers of old should not go into Heaven, the Death and Merits of christ would be extenuated Hebrew 13. 8. jesus christ the same yesterday,
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Againe, if the Soules of wicked men bee in Hell before Christs time, then the Soules of Godly men must bee in Heaven before Christs time, that must clearly follow by the Rule of contraries;
Again, if the Souls of wicked men be in Hell before Christ time, then the Souls of Godly men must be in Heaven before Christ time, that must clearly follow by the Rule of contraries;
now that wicked men went to Hell is cleare, Jude 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to Fornication,
now that wicked men went to Hell is clear, U^de 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to Fornication,
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as there is why they should goe to heaven after Christs Ascension, because Beleevers under the old Testament, they had the same Gospell preached to them as now wee have,
as there is why they should go to heaven After Christ Ascension, Because Believers under the old Testament, they had the same Gospel preached to them as now we have,
and they had the same Spirit, the same Faith, and under the same Covenant, and therefore why must not they go to the same place? I shall clearly prove this unto you.
and they had the same Spirit, the same Faith, and under the same Covenant, and Therefore why must not they go to the same place? I shall clearly prove this unto you.
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First ▪ they had the same Spirit and the same Faith that we have, and this is laid down by the Apostle, in 2 Cor. 4. 13. We having the same Spirit of Faith, according as it is written, I beleeved and therefore have I spoken, wee also beleeve and therefore speak;
First ▪ they had the same Spirit and the same Faith that we have, and this is laid down by the Apostle, in 2 Cor. 4. 13. We having the same Spirit of Faith, according as it is written, I believed and Therefore have I spoken, we also believe and Therefore speak;
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The same Gospell, onely theirs is darke, for the ceremoniall Law was Gospell, meerely Types and Shadowes of Christ to come, Shadows of Salvation by Christs Bloud;
The same Gospel, only theirs is dark, for the ceremonial Law was Gospel, merely Types and Shadows of christ to come, Shadows of Salvation by Christ Blood;
Againe, they are under the same covenant that wee are, Jeremiah 31. It is the same covenant with ours in Hebrews 8. Is there not then the same reason why Beleevers under the old Testament should goe to the same place as Beleevers under the new? for they had the same Spirit, the same Faith, the same Gospell, the same Christ,
Again, they Are under the same Covenant that we Are, Jeremiah 31. It is the same Covenant with ours in Hebrews 8. Is there not then the same reason why Believers under the old Testament should go to the same place as Believers under the new? for they had the same Spirit, the same Faith, the same Gospel, the same christ,
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then learn by way of recompense, by way of compensation and gratification to Jesus Christ; O prepare thou a heart for Christ who hath prepared a heaven for thee.
then Learn by Way of recompense, by Way of compensation and gratification to jesus christ; Oh prepare thou a heart for christ who hath prepared a heaven for thee.
Shall Christ go to heaven to prepare a place for thee, and wilt thou afford Christ no corner in thy heart? thou lettest thy lusts sit on the Throne of thy heart,
Shall christ go to heaven to prepare a place for thee, and wilt thou afford christ no corner in thy heart? thou Lettest thy Lustiest fit on the Throne of thy heart,
O bee thou as the Bride, make thy selfe ready for the Marriage day, the betrothing day was when Christ went up to heaven, thy Marriage day is thy dying day;
Oh be thou as the Bride, make thy self ready for the Marriage day, the betrothing day was when christ went up to heaven, thy Marriage day is thy dying day;
O against the Marriage day of the Lambe, doe thou who art his Bride make thy selfe ready, doe thou prepare a heart for Christ, who hath prepared heaven for thee.
Oh against the Marriage day of the Lamb, do thou who art his Bride make thy self ready, do thou prepare a heart for christ, who hath prepared heaven for thee.
Origen hath a good passage on Luke 22. 12. And hee shal shew you a large upper roome furnished, there make ready, though hee doth much abuse the scope of the Scripture.
Origen hath a good passage on Lycia 22. 12. And he shall show you a large upper room furnished, there make ready, though he does much abuse the scope of the Scripture.
I doe not give it to you as the sense of it, but take his glosse, that if thou wilt come to sup with Christ, thou must make thy heart as the upper Roome, a heart raised in Divine contemplation,
I do not give it to you as the sense of it, but take his gloss, that if thou wilt come to sup with christ, thou must make thy heart as the upper Room, a heart raised in Divine contemplation,
Secondly, if Christ be gone into heaven to prepare a place for the Elect, then we are rather gayners then losers by the want of Christs bodily presence, wee should bee lesse happy to have Christ upon the Earth,
Secondly, if christ be gone into heaven to prepare a place for the Elect, then we Are rather gainers then losers by the want of Christ bodily presence, we should be less happy to have christ upon the Earth,
now should the body of the Sun bee taken from the Firmament and bee upon the Earth amongst us, it would not bee of that availe to us as now it is, the Sun of Righteousnesse now hee is in the heavens, hee is of greater availe to us,
now should the body of the Sun be taken from the Firmament and bee upon the Earth among us, it would not be of that avail to us as now it is, the Sun of Righteousness now he is in the heavens, he is of greater avail to us,
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I would faine know whether Jacob would have been troubled for his Son Joseph, if Jacob had known this, that his Son was gone into Aegypt to prepare a place for him and all his brethren, against the famine:
I would feign know whither Jacob would have been troubled for his Son Joseph, if Jacob had known this, that his Son was gone into Egypt to prepare a place for him and all his brothers, against the famine:
Fourthly, is Christ gone into Heaven to prepare a place for Beleevers? then all Christlesse and gracelesse men have no benefit by the passion or Ascension of our Lord Jesus Christ ▪ Christ dyed, but not for thee;
Fourthly, is christ gone into Heaven to prepare a place for Believers? then all Christless and graceless men have no benefit by the passion or Ascension of our Lord jesus christ ▪ christ died, but not for thee;
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he will prepare no place in Heaven for thee, therefore thy case is, as was spoken of Judas, Acts 1. 25. That hee may take part of this Ministery and Apostleship, from which Judas by transgression fell, that hee might goe to his own place.
he will prepare no place in Heaven for thee, Therefore thy case is, as was spoken of Judas, Acts 1. 25. That he may take part of this Ministry and Apostleship, from which Judas by Transgression fell, that he might go to his own place.
and not to a place prepared by Jesus Christ. And thus I have done with the second Doctrine, to wit, that the fruit and benefit that all the Elect of God hath by Christs going into Heaven, it is to prepare a place for them, I goe to prepare a place for you.
and not to a place prepared by jesus christ. And thus I have done with the second Doctrine, to wit, that the fruit and benefit that all the Elect of God hath by Christ going into Heaven, it is to prepare a place for them, I go to prepare a place for you.
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though they study to confute it, they doe not beleeve that Christ is come) they make it of his coming in the flesh, John 4. it was the womans sence of the coming of Christ in the 25. verse. The woman saith unto him, I know that Messias cometh, which is called Christ,
though they study to confute it, they do not believe that christ is come) they make it of his coming in the Flesh, John 4. it was the woman's sense of the coming of christ in the 25. verse. The woman Says unto him, I know that Messias comes, which is called christ,
O saith Jesus Christ, I am hee, I am come already, so that the Jewes and the Samaritans did ever take the phrase of Christs coming not to Judge the world,
Oh Says jesus christ, I am he, I am come already, so that the Jews and the Samaritans did ever take the phrase of Christ coming not to Judge the world,
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From thence observe, that Christs coming again to judge the world is a Doctrine full of comfort to every Beleever whilest they are here upon the earth;
From thence observe, that Christ coming again to judge the world is a Doctrine full of Comfort to every Believer whilst they Are Here upon the earth;
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Answer. First that Tract of time can neither interrupt the accomplishment of a promise, nor the comfort of a promise, it is comfortable that what is promised shall sooner or later come to passe, Daniel 10. 1. In the third year of Cyrus King of Persia, a thing was revealed unto Daniel, whose Name was called Belteshazzar, and the thing was true,
Answer. First that Tract of time can neither interrupt the accomplishment of a promise, nor the Comfort of a promise, it is comfortable that what is promised shall sooner or later come to pass, daniel 10. 1. In the third year of Cyrus King of Persiam, a thing was revealed unto daniel, whose Name was called Belteshazzar, and the thing was true,
and why should not the Disciples doe so then, and why should not wee doe soe now? I will give you two or three instances, John 8. 56. Your Father Abraham rejoyced to see my day,
and why should not the Disciples do so then, and why should not we do so now? I will give you two or three instances, John 8. 56. Your Father Abraham rejoiced to see my day,
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The promise was made to Ahraham above a thousand years before he saw him, and yet he was glad, Heb. 11. 13. These all dyed in Faith, not having received the promises,
The promise was made to Abraham above a thousand Years before he saw him, and yet he was glad, Hebrew 11. 13. These all died in Faith, not having received the promises,
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but having seen them afarre off, and were perswaded of them and embraced them. They did embrace the promises, though they were farre off in their accomplishment.
but having seen them afar off, and were persuaded of them and embraced them. They did embrace the promises, though they were Far off in their accomplishment.
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and of the confused noyse of Warriers, and dost thou tell us of that which shall not bee till many yeares after? and yet the Prophet doth thinke no fitter a promise to give them,
and of the confused noise of Warriors, and dost thou tell us of that which shall not be till many Years After? and yet the Prophet does think no fitter a promise to give them,
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First, it appears by the beleevers longing and looking for Christs coming to judge the world, it is the people of Gods property to long for the appearance of Christ, when it makes the heart of a Felix to tremble, it is a Doctrine of Great comfort to a Beleever, it is called the day of Redemption,
First, it appears by the believers longing and looking for Christ coming to judge the world, it is the people of God's property to long for the appearance of christ, when it makes the heart of a Felix to tremble, it is a Doctrine of Great Comfort to a Believer, it is called the day of Redemption,
and called by Peter the day of refreshing, and this made the Church say, Come Lord Jesus, come quickly, this shews that to the People of God there is no Doctrine so comfortable as the Doctrine of Christs coming to judge the world, Titus 1. 13. Looking for that blessed hope and the glorious appearing of the great God,
and called by Peter the day of refreshing, and this made the Church say, Come Lord jesus, come quickly, this shows that to the People of God there is no Doctrine so comfortable as the Doctrine of Christ coming to judge the world, Titus 1. 13. Looking for that blessed hope and the glorious appearing of the great God,
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and our Saviour Jesus Christ. 2 Peter 3. 12. Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire, shall bee dissolved,
and our Saviour jesus christ. 2 Peter 3. 12. Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved,
and the Elements shall melt with fervent heat, 2 Tim 4. 8. Henceforth there is laid up for mee a Crown of righteousnesse, which the Lord the righteous judge shall give me at that day,
and the Elements shall melt with fervent heat, 2 Time 4. 8. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous judge shall give me At that day,
though Christ brings soules to heaven before his coming, yet hee doth not compleatly glorifie any of his servants till his coming againe to Judge the world, 1 Iohn 3. 2. Beloved,
though christ brings Souls to heaven before his coming, yet he does not completely Glorify any of his Servants till his coming again to Judge the world, 1 John 3. 2. beloved,
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God hath reserved the full glorification of the Elect against the time of his coming, 1 Peter 5. 4. And when the chiefe Shepherd shall appear, yee shall receive a Crown of Glory that fades not away.
God hath reserved the full glorification of the Elect against the time of his coming, 1 Peter 5. 4. And when the chief Shepherd shall appear, ye shall receive a Crown of Glory that fades not away.
Frequent Texts of Scripture there are, to prove, that the reserve that Christ hath of the full glorifying of the Elect, it is at the time of his coming to judge the world.
Frequent Texts of Scripture there Are, to prove, that the reserve that christ hath of the full glorifying of the Elect, it is At the time of his coming to judge the world.
The third particular is, but wherein is the Doctrine of Christs coming again, so comfortable to Beleevers? there are these foure particulars more especially wherein the Doctrine of Christs coming againe to judge the world is a Doctrine full of comfort to Beleevers.
The third particular is, but wherein is the Doctrine of Christ coming again, so comfortable to Believers? there Are these foure particulars more especially wherein the Doctrine of Christ coming again to judge the world is a Doctrine full of Comfort to Believers.
why, bee not troubled, for Christ is coming from Heaven, 1 Peter 4. 13. But rejoyce, in asmuch as yee are partakers of Christs sufferings, that when his Glory shall bee revealed, yee may bee glad also with exceeding joy.
why, be not troubled, for christ is coming from Heaven, 1 Peter 4. 13. But rejoice, in as as ye Are partakers of Christ sufferings, that when his Glory shall be revealed, ye may be glad also with exceeding joy.
when Christ comes to be revealed and to judge the world, you shall be glad also with exceeding joy, that is a second case wherein this Doctrine may bee of comfort.
when christ comes to be revealed and to judge the world, you shall be glad also with exceeding joy, that is a second case wherein this Doctrine may be of Comfort.
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it may bee thou judgest thy self that thou art a damned undone Creature ▪ remember, that there is a Judgement to passe on thee besides thy own mistake and misapprehension, Christs coming to Judgement should bee a comfort to thee against thine own inward accusation,
it may be thou Judges thy self that thou art a damned undone Creature ▪ Remember, that there is a Judgement to pass on thee beside thy own mistake and misapprehension, Christ coming to Judgement should be a Comfort to thee against thine own inward accusation,
Suppose thy conscience doth accuse thee, and thou judgest thy selfe to Hell, yet comfort thy self with this, that thy Jesus will afterwards come to judge thee.
Suppose thy conscience does accuse thee, and thou Judges thy self to Hell, yet Comfort thy self with this, that thy jesus will afterwards come to judge thee.
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and Christ shall come to judge things that are judged amisse in the world; Christ shall judge all oppressions and violence which is done by an usurping hand;
and christ shall come to judge things that Are judged amiss in the world; christ shall judge all oppressions and violence which is done by an usurping hand;
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if there were no argument in all the Scripture to prove Christs coming again, this argument it will evince that Christ shall come to judge the world, there must bee a judging over againe;
if there were no argument in all the Scripture to prove Christ coming again, this argument it will evince that christ shall come to judge the world, there must be a judging over again;
Secondly, To all persecuted and opposed by men, 2 Thess. 1. 6 ▪ 7. Seeing it is a righteous thing with God, to recompense tribulation to them which trouble you,
Secondly, To all persecuted and opposed by men, 2 Thess 1. 6 ▪ 7. Seeing it is a righteous thing with God, to recompense tribulation to them which trouble you,
Thirdly, to all mercifull ones, Mat. 25. 34, 35, 36. Then shall the King say to them on his right hand, Come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world.
Thirdly, to all merciful ones, Mathew 25. 34, 35, 36. Then shall the King say to them on his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world.
Fifthly, Christs coming againe will be comfortable to all that judge themselves, 1 Cor. 11. 31. For if wee would judge our selves, we should not be judged.
Fifthly, Christ coming again will be comfortable to all that judge themselves, 1 Cor. 11. 31. For if we would judge our selves, we should not be judged.
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Sixthly, to all them that watch and pray, Luke 21 ▪ 36. Watch yee therefore and pray alwaies, that yee may bee counted worthy to escape all these things that shall come to pass,
Sixthly, to all them that watch and pray, Lycia 21 ▪ 36. Watch ye Therefore and pray always, that ye may be counted worthy to escape all these things that shall come to pass,
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First, though the Doctrine of Christs coming againe bee full of comfort, yet take this caution, that you are to looke on the Doctrine of Christs coming to judgement as a Doctrine to teach you duty,
First, though the Doctrine of Christ coming again be full of Comfort, yet take this caution, that you Are to look on the Doctrine of Christ coming to judgement as a Doctrine to teach you duty,
and do not make that very comfort to bee a spurre to duties, and the Scripture putteth you upon this, 1 Cor. 1. 7. So that ye come behinde in no gift, waiting for the coming of our Lord Iesus Christ, 2 Thess. 2. 1. Now wee beseech you Brethren by the coming of our Lord Iesus Christ, that yee bee not soon shaken in your minds.
and do not make that very Comfort to be a spur to duties, and the Scripture putteth you upon this, 1 Cor. 1. 7. So that you come behind in no gift, waiting for the coming of our Lord Iesus christ, 2 Thess 2. 1. Now we beseech you Brothers by the coming of our Lord Iesus christ, that ye be not soon shaken in your minds.
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First, the Doctrine of Christs coming should teach you the duty of patience under all your sufferings in the world, Iam. 5. 8. Be ye all patient, stablish your hearts,
First, the Doctrine of Christ coming should teach you the duty of patience under all your sufferings in the world, Iam. 5. 8. Be you all patient, establish your hearts,
but it should provoke you to improve your gifts under Ordinances, 1 Cor. 1. 7. So that yee come behinde in no gifts, waiting for the coming of our Lord Iesus Christ.
but it should provoke you to improve your Gifts under Ordinances, 1 Cor. 1. 7. So that ye come behind in no Gifts, waiting for the coming of our Lord Iesus christ.
but he that groweth better by hearing, hee will say, Lord come, Lord come, a notable Text, Mat. 25. 22. Hee also that had received two Talents, came and said, Lord, thou deliveredst unto mee two Talents,
but he that grows better by hearing, he will say, Lord come, Lord come, a notable Text, Mathew 25. 22. He also that had received two Talents, Come and said, Lord, thou deliveredst unto me two Talents,
behold I have gained two other Talents besides them, his Lord said unto him, well done, good and faithfull servant, thou hast been faithfull over a few things, I will make thee Ruler over many things ▪ enter thou into joy of thy Lord.
behold I have gained two other Talents beside them, his Lord said unto him, well done, good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things ▪ enter thou into joy of thy Lord.
Fourthly, this Doctrine it should bee a spurre to you to moderate the the use of lawfull comforts, Phil. 4. 15. Let your moderation bee known unto all men.
Fourthly, this Doctrine it should be a spur to you to moderate the the use of lawful comforts, Philip 4. 15. Let your moderation be known unto all men.
Because he hath appointed a day in the which hee will judge the world in righteousnesse, by that man whom hee hath or - The Doctrine of Gods appointing the day for the Man Christ to judge the world, it should bee a spurre to the grace of Repentance, that now every man every where should repent, Christs coming should be a spur to repentance.
Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath or - The Doctrine of God's appointing the day for the Man christ to judge the world, it should be a spur to the grace of Repentance, that now every man every where should Repent, Christ coming should be a spur to Repentance.
Sixthly, Christs coming should bee a spurre to provoke you to keepe a good conscience towards God and Man in thy living here in this world, Acts 24. 15, 16. And hath hope towards God;
Sixthly, Christ coming should be a spur to provoke you to keep a good conscience towards God and Man in thy living Here in this world, Acts 24. 15, 16. And hath hope towards God;
The thoughts of Christs coming to judge the Quicke and the Dead should make you have thoughts, to get a good conscience void of offence towards God and Man, 2 Pet. 3. 11. Seeing then that all these things shall bee dissolved, what manner of persons ought ye to be in all holy conversation and godlinesse? And thus much for the first caution, that you are to looke on the coming of Christ as a Doctrine serviceable as well for duty as comfort.
The thoughts of Christ coming to judge the Quick and the Dead should make you have thoughts, to get a good conscience void of offence towards God and Man, 2 Pet. 3. 11. Seeing then that all these things shall be dissolved, what manner of Persons ought you to be in all holy Conversation and godliness? And thus much for the First caution, that you Are to look on the coming of christ as a Doctrine serviceable as well for duty as Comfort.
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There are many loose and lavish frolick wits that have bold and adventurous attempts touching the coming of the Lord in determining that, which the Scripture determineth not:
There Are many lose and lavish frolic wits that have bold and adventurous attempts touching the coming of the Lord in determining that, which the Scripture determineth not:
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it is not my intent to trouble you with ni••ties, but onely to check the frollick and bold attempts of some, who goe about to determine that which the Scripture doth no way reveale, to which end take heed of these things.
it is not my intent to trouble you with ni••ties, but only to check the frolic and bold attempts of Some, who go about to determine that which the Scripture does not Way reveal, to which end take heed of these things.
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many men where the Scripture is silent doe run into many strong conceits to determine that which the Scripture doth not, many Books doe determine the place where Christ shall come to judge the world,
many men where the Scripture is silent doe run into many strong conceits to determine that which the Scripture does not, many Books do determine the place where christ shall come to judge the world,
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therefore it cannot have a reference to the last Judgement, for Christ judgeth then. Secondly, their Judgement here, onely referres to the Judging of the Heathen round about;
Therefore it cannot have a Referente to the last Judgement, for christ Judgeth then. Secondly, their Judgement Here, only refers to the Judging of the Heathen round about;
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and for my heritage Israel, whom they have scattered among the Nations, and parted my Land. The time is spoken of when God shall turne againe the captivity of Iudah and Ierusalem, then God should judge the Babylonians, and those heathen Nations that assisted them for to undo the people of God;
and for my heritage Israel, whom they have scattered among the nations, and parted my Land. The time is spoken of when God shall turn again the captivity of Iudah and Ierusalem, then God should judge the Babylonians, and those heathen nations that assisted them for to undo the people of God;
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and thus much for taking off that Text from yeelding patronage to that fond conceit of Christs coming to judge the world in the Valley of Iehoshaphat, and the Scripture is farre from giving you the place where Christ shall come to judgement, either in the Valley of Iehoshaphat or Mount Olivet, out only in the ayre.
and thus much for taking off that Text from yielding patronage to that found conceit of Christ coming to judge the world in the Valley of Jehoshaphat, and the Scripture is Far from giving you the place where christ shall come to judgement, either in the Valley of Jehoshaphat or Mount Olivet, out only in the air.
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Luther saith, that there were Anabapists which held that in the yeare 1530 Christ should come to judge the world but wee have seen their folly likewise,
Luther Says, that there were Anabapists which held that in the year 1530 christ should come to judge the world but we have seen their folly likewise,
Napier, though a learned Nobleman in Scotland, hee was too frolick in this way, for he doth boldly say that Christ shall come to judge the world in the yeare 1688. But beloved, Christs coming to judge the world cannot be determined,
Napier, though a learned Nobleman in Scotland, he was too frolic in this Way, for he does boldly say that christ shall come to judge the world in the year 1688. But Beloved, Christ coming to judge the world cannot be determined,
for Christ would not gratifie his own Apostles to tell them the time when his coming should bee, Mat. 24. Hee would not tell them when the end of the word should bee;
for christ would not gratify his own Apostles to tell them the time when his coming should be, Mathew 24. He would not tell them when the end of the word should be;
it shews then it is great pride of heart to passe peremptory conjectures upon the period of time, Christ did not thinke it meet for to tell his Apostles of the time of his coming, 1 Thess. 5. 1. But of the times and seasons, Brethren, yee have no need that I write unto you, nay, Angels in heaven,
it shows then it is great pride of heart to pass peremptory Conjectures upon the Period of time, christ did not think it meet for to tell his Apostles of the time of his coming, 1 Thess 5. 1. But of the times and seasons, Brothers, ye have no need that I write unto you, nay, Angels in heaven,
Likewise to condemne the former Ages, who run to things not revealed, I remember what a learned Man saith, one that commenteth upon my Text, saith hee, there is nothing that doth expose the Christian Religion to more contempt,
Likewise to condemn the former Ages, who run to things not revealed, I Remember what a learned Man Says, one that commenteth upon my Text, Says he, there is nothing that does expose the Christian Religion to more contempt,
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then that the Preachers, and the hearers of it will run into nice questions, and bee peremptory in their resolves of that the Scripture speakes not of;
then that the Preachers, and the hearers of it will run into Nicaenae questions, and be peremptory in their resolves of that the Scripture speaks not of;
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for neither is revealed in Scripture Christ did deny his Disciples when they asked him where hee should come ▪ Luk. 17. 37. And they answered and said, where Lord? And hee said unto them, where the body is, thither will the Eagles bee gathered together.
for neither is revealed in Scripture christ did deny his Disciples when they asked him where he should come ▪ Luk. 17. 37. And they answered and said, where Lord? And he said unto them, where the body is, thither will the Eagles be gathered together.
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then said the Disciples, but where Lord wilt thou come? Christ onely gives them this answer, that where the carcasse is, thither will the Eagles flee, that is where Christ is, all the Elect shall bee gathered,
then said the Disciples, but where Lord wilt thou come? christ only gives them this answer, that where the carcase is, thither will the Eagles flee, that is where christ is, all the Elect shall be gathered,
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so that Christ would neither tell the place where, nor the time when, and this should bee a check and a controle to mens curious pryings about that which the Scripture is silent in.
so that christ would neither tell the place where, nor the time when, and this should be a check and a control to men's curious pryings about that which the Scripture is silent in.
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Lastly, take heed of bold and adventurous conjectures, about the manner of Christs coming to judge the World by vaine and carnall corruptions of a temporall Kingdome of Christ.
Lastly, take heed of bold and adventurous Conjectures, about the manner of Christ coming to judge the World by vain and carnal corruptions of a temporal Kingdom of christ.
Many are very peremptory about it, and there bee strange Books, at least in their own expressions, that they can descry the very maner of his coming, that Christ shall come from heaven,
Many Are very peremptory about it, and there be strange Books, At least in their own expressions, that they can descry the very manner of his coming, that christ shall come from heaven,
First, from Eusebius and others, they give us the rise of this Opinion from Cerinthus which had it, who lived in the time of John. This Cerinthus who was a pesti•ent Heretick in those times, who held that Christ was borne by the conjunction of a man and a woman, Christum ex congressu maritali genitum esse, and not born by a Virgin,
First, from Eusebius and Others, they give us the rise of this Opinion from Cerinthus which had it, who lived in the time of John. This Cerinthus who was a pesti•ent Heretic in those times, who held that christ was born by the conjunction of a man and a woman, Christ ex congressu maritali genitum esse, and not born by a Virgae,
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therfore they askt Christ when hee was going to Heaven, Lord, when wilt thou restore the Kingdome unto Israel? there was in the time of the Apostle a fancy that Christ must bee an Earthly Monarch,
Therefore they asked christ when he was going to Heaven, Lord, when wilt thou restore the Kingdom unto Israel? there was in the time of the Apostle a fancy that christ must be an Earthly Monarch,
it was brought over into Germany, and there was taken hold on by John of Leydon, in westphalia, and handed over to us in England by men of late, Now for the confutation.
it was brought over into Germany, and there was taken hold on by John of Leydon, in westphalia, and handed over to us in England by men of late, Now for the confutation.
Secondly, I shall give you some reasons from the Scripture, why Christ cannot come out of Heaven Bodily and in person to Reigne a thousand yeares upon the Earth.
Secondly, I shall give you Some Reasons from the Scripture, why christ cannot come out of Heaven Bodily and in person to Reign a thousand Years upon the Earth.
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and wicked, during the thousand yeares, all things cannot bee restored, for sinne bringeth the creature under a curse, it is apparent that it cannot bee till Christs last coming to judge the world,
and wicked, during the thousand Years, all things cannot be restored, for sin brings the creature under a curse, it is apparent that it cannot be till Christ last coming to judge the world,
but our selves also which have the fruits of the spirit, even wee our selves groane within our selves, waiting for the Adoption, to wit, the redemption of our body;
but our selves also which have the fruits of the Spirit, even we our selves groan within our selves, waiting for the Adoption, to wit, the redemption of our body;
so that till the bodies of all the Elect bee redeemed and glorified, till that time the creature lies under a curse by reason of mans sinnes and mans abuse.
so that till the bodies of all the Elect be redeemed and glorified, till that time the creature lies under a curse by reason of men Sins and men abuse.
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And they themselves that plead f•r Christs personal reigne a thousand yeares upon the Earth, though they doe hold that the martyrs shall bee raised at at that time;
And they themselves that plead f•r Christ personal Reign a thousand Years upon the Earth, though they do hold that the Martyrs shall be raised At At that time;
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yet doe not hold that all the Elect shall bee raised at that time, therefore the Apostle saith expresly, that the Heavens must keepe the person of Christ till the restitution of all things, 〈 ◊ 〉 the bodies of the Elect come to bee raised from the Dead.
yet do not hold that all the Elect shall be raised At that time, Therefore the Apostle Says expressly, that the Heavens must keep the person of christ till the restitution of all things, 〈 ◊ 〉 the bodies of the Elect come to be raised from the Dead.
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Again, it is apparant from the context in Acts 3. That the restitution of all things can intend no other time then the time of Christs coming to judgement.
Again, it is apparent from the context in Acts 3. That the restitution of all things can intend no other time then the time of Christ coming to judgement.
First, because it is said that the time here spoken of, is when the Jewes were to bee refreshed from the Lords presence, vers. 19, 20, 21. Repent yee therefore,
First, Because it is said that the time Here spoken of, is when the Jews were to be refreshed from the lords presence, vers. 19, 20, 21. repent ye Therefore,
Whom the Heaven must receive, untill the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began.
Whom the Heaven must receive, until the times of restitution of all things, which God hath spoken by the Mouth of all his holy prophets since the world began.
Secondly, it was the time that God did solemnly declare pardon of sinne for all the elect, Repent yee therefore and be converted, that your Sinnes may bee blotted out.
Secondly, it was the time that God did solemnly declare pardon of sin for all the elect, repent ye Therefore and be converted, that your Sins may be blotted out.
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Thirdly, it is said, of which all the Prophets doe beare witnesse, those that doe plead for Christs personall Reigne a thousand yeares upon the Earth, they cannot say that all the Prophets did speake this;
Thirdly, it is said, of which all the prophets do bear witness, those that do plead for Christ personal Reign a thousand Years upon the Earth, they cannot say that all the prophets did speak this;
That Scripture tells you, that Jesus Christ who is ascended into Heaven and sits at Gods right Hand there, shall so sit, till hee hath made all his Enemies his Foote-stoole.
That Scripture tells you, that jesus christ who is ascended into Heaven and sits At God's right Hand there, shall so fit, till he hath made all his Enemies his Footstool.
will you marke that Scripture, where the Apostle telleth you directly, 1 Cor. 15. 23, 24, 25, 26. But every man in his owne Order, Christ the first Fruits, afterwards they that are Christs at his coming.
will you mark that Scripture, where the Apostle Telleth you directly, 1 Cor. 15. 23, 24, 25, 26. But every man in his own Order, christ the First Fruits, afterwards they that Are Christ At his coming.
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The third Scripture is in the 1 Cor. 15. 23, 24. But every Man in his own Order, Christ the first fruits, afterwards they that are Christs at his coming.
The third Scripture is in the 1 Cor. 15. 23, 24. But every Man in his own Order, christ the First fruits, afterwards they that Are Christ At his coming.
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First, every man must rise, vers. 23. Now that cannot bee at the thousand yeares, because they themselves hold this, that there shall onely be a Resurrection of the Martyrs,
First, every man must rise, vers. 23. Now that cannot be At the thousand Years, Because they themselves hold this, that there shall only be a Resurrection of the Martyrs,
Thirdly, hee delivers his Kingdome up to his Father, whereas if Christ should reigne a thousand years here, it could not bee said to bee the giving up of a Kingdome,
Thirdly, he delivers his Kingdom up to his Father, whereas if christ should Reign a thousand Years Here, it could not be said to be the giving up of a Kingdom,
When the Scripture is so expresse, it is a wonder that men can receive such fantasticall thoughts that Christ must come as an Earthly Monarch to reign here a thousand yeares.
When the Scripture is so express, it is a wonder that men can receive such fantastical thoughts that christ must come as an Earthly Monarch to Reign Here a thousand Years.
First, it is expresly in the Scripture that Christs coming there spoken of, referres to the day of Judgement in v. 27. And as it is appointed unto all men once to dye, but after this the judgement.
First, it is expressly in the Scripture that Christ coming there spoken of, refers to the day of Judgement in v. 27. And as it is appointed unto all men once to die, but After this the judgement.
Now if the Scripture doth 〈 ◊ 〉 that the second coming which is his coming to judgement? Then Christ cannot come before that time to reigne upon the Earth,
Now if the Scripture does 〈 ◊ 〉 that the second coming which is his coming to judgement? Then christ cannot come before that time to Reign upon the Earth,
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First, because the Scripture doth manifest that when Christ comes personally out of Heaven, there are such Concomitants of his coming, that can bee referred to no other time then his last coming to judge the world.
First, Because the Scripture does manifest that when christ comes personally out of Heaven, there Are such Concomitants of his coming, that can be referred to no other time then his last coming to judge the world.
First, when Christ is said to come out of Heaven, the Scripture telleth you this concomitant, that the Saints shall come along with him, Jude 14. And Enoch also the seventh from Adam, Prophesied of these, saying, Behold, the Lord cometh with ten thousand of his Saints:
First, when christ is said to come out of Heaven, the Scripture Telleth you this concomitant, that the Saints shall come along with him, U^de 14. And Enoch also the seventh from Adam, Prophesied of these, saying, Behold, the Lord comes with ten thousand of his Saints:
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when the Lord Jesus Christ shall bee revealed from Heaven, with his mighty Angels ▪ Put these two Scriptures together, Christ must come with his Saints and Angels.
when the Lord jesus christ shall be revealed from Heaven, with his mighty Angels ▪ Put these two Scriptures together, christ must come with his Saints and Angels.
And in 2 Tim. 4. 1. I charge thee therfore before God, and the Lord Jesus Christ, who shall judge the Quick and the Dead at his appearing, and his Kingdome.
And in 2 Tim. 4. 1. I charge thee Therefore before God, and the Lord jesus christ, who shall judge the Quick and the Dead At his appearing, and his Kingdom.
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The Scripture telleth you that when Christ appeares to judge the world, hee shall have this concomitant of his coming, he shal gather all together, to judge both the good and the bad.
The Scripture Telleth you that when christ appears to judge the world, he shall have this concomitant of his coming, he shall gather all together, to judge both the good and the bad.
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Those that pretend that Christ shall come to reigne a thousand yeares upon the Earth, they cannot prove that then all shall bee gathered together, they onely plead for the Matryrs,
Those that pretend that christ shall come to Reign a thousand Years upon the Earth, they cannot prove that then all shall be gathered together, they only plead for the Matryrs,
Fourthly, the resurrection both of the just and the unjust is a concomitant of Christs coming, 1 Cor. 15. 23. But every man in his owne Order, Christ the first fruits, afterwards they that are Christs at his coming.
Fourthly, the resurrection both of the just and the unjust is a concomitant of Christ coming, 1 Cor. 15. 23. But every man in his own Order, christ the First fruits, afterwards they that Are Christ At his coming.
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Lastly, there is to bee the Salvation of the Soules of all the Elect, that is a fifth concomitant of Christs coming, Heb. 9. 28. Christ was once offered to beare the sinnes of many,
Lastly, there is to be the Salvation of the Souls of all the Elect, that is a fifth concomitant of Christ coming, Hebrew 9. 28. christ was once offered to bear the Sins of many,
that is the first reason why Christ cannot come to reigne upon the Earth, because when the Scripture speaks of Christs coming out of heaven, it doth annex five concomitants with it, which belong not to any coming of Christ upon the Earth,
that is the First reason why christ cannot come to Reign upon the Earth, Because when the Scripture speaks of Christ coming out of heaven, it does annex five concomitants with it, which belong not to any coming of christ upon the Earth,
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and were Christ upon the Earth, wee should lose that benefit, Heb. 8. 4. For if hee were on the Earth, hee should not bee a Priest, seeing that there are Priests that offer gifts according to the Law.
and were christ upon the Earth, we should loose that benefit, Hebrew 8. 4. For if he were on the Earth, he should not be a Priest, seeing that there Are Priests that offer Gifts according to the Law.
Now there be eight Incongruities, and Absurdities that would follow in case you should grant that Christ should come to Reigne a thousand yeares upon the Earth.
Now there be eight Incongruities, and Absurdities that would follow in case you should grant that christ should come to Reign a thousand Years upon the Earth.
First, by those mens Principles, this inconvenience will follow, that people may exactly know the punctuall time of Christs last coming to judge the world;
First, by those men's Principles, this inconvenience will follow, that people may exactly know the punctual time of Christ last coming to judge the world;
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Now beloved, that Opinion that carries this absurdity, to know the day of Christs coming to judge the world, which Christ saith, none in the world can tell, of that houre and day knoweth no man, Mark. 13. 32. But of that day and houre knoweth no man, no not the Angells which are in heaven,
Now Beloved, that Opinion that carries this absurdity, to know the day of Christ coming to judge the world, which christ Says, none in the world can tell, of that hour and day Knoweth no man, Mark. 13. 32. But of that day and hour Knoweth no man, no not the Angels which Are in heaven,
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Secondly, this incongruity will also follow, that it will bee a great disadvantage to Christ, in coming to reigne a thousand yeares on the Earth, to leave his Father,
Secondly, this incongruity will also follow, that it will be a great disadvantage to christ, in coming to Reign a thousand Years on the Earth, to leave his Father,
then hee found it ▪ and I draw it from that Text which they pretend to bee the strength of their Argument, Revel. 20. 5, 7, 8. But the rest of the Dead lived not again untill the thousand years were finished This is the first resurrection,
then he found it ▪ and I draw it from that Text which they pretend to be the strength of their Argument, Revel. 20. 5, 7, 8. But the rest of the Dead lived not again until the thousand Years were finished This is the First resurrection,
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And shall go out to deceive the Nations which are in the four quarters of the Earth, G•g and Magog, to gather them together to Battell, the number of whom is as the Sand of the sea.
And shall go out to deceive the nations which Are in the four quarters of the Earth, G•g and Magog, to gather them together to Battle, the number of whom is as the Sand of the sea.
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Therefore Christ would leave his Church in a worse condition then hee found them, if this were true that Christ should reigne a thousand yeares upon the Earth.
Therefore christ would leave his Church in a Worse condition then he found them, if this were true that christ should Reign a thousand Years upon the Earth.
Fourthly, if Christ should come to reigne a thousand yeares upon the Earth, then this incongruity will follow, that there must bee three personall comings of Jesus Christ;
Fourthly, if christ should come to Reign a thousand Years upon the Earth, then this incongruity will follow, that there must be three personal comings of jesus christ;
for his first coming was his Incarnation. Second coming, to these thousand yeares. And his third coming must bee to judge the world, that is, the last coming,
for his First coming was his Incarnation. Second coming, to these thousand Years. And his third coming must be to judge the world, that is, the last coming,
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Fifthly, if Christ comes personally out of Heaven, to reigne a thousand yeares, this incongruity will follow, that either the Saints and Angels must come, or not come with Christ;
Fifthly, if christ comes personally out of Heaven, to Reign a thousand Years, this incongruity will follow, that either the Saints and Angels must come, or not come with christ;
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or if they must not come with Jesus Christ, yet it is a loss to them to remaine there, they shall lose for a thousand yeares the bodily presence of Christ;
or if they must not come with jesus christ, yet it is a loss to them to remain there, they shall loose for a thousand Years the bodily presence of christ;
Therefore it would be a losse to the Saints and Angels for them to bee a thousand yeares in Heaven without the company of Jesus Christ, not to have the person of Jesus Christ with them.
Therefore it would be a loss to the Saints and Angels for them to be a thousand Years in Heaven without the company of jesus christ, not to have the person of jesus christ with them.
then Christs Kingdome must bee a worldly and terrene Kingdome, then it will bee against the word of God, hee must be a visible King to the Jewes, and a visible King to all the world;
then Christ Kingdom must be a worldly and terrene Kingdom, then it will be against the word of God, he must be a visible King to the Jews, and a visible King to all the world;
besides this would follow then that Christs Kingdom must not be aspirituall Kingdome, but a Terrene, a worldly pompous Kingdome, John 18. 36. Jesus answered, My Kingdome is not of this world,
beside this would follow then that Christ Kingdom must not be aspirituall Kingdom, but a Terrene, a worldly pompous Kingdom, John 18. 36. jesus answered, My Kingdom is not of this world,
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but now is my Kingdome not from hence, Luke 17. 20. And when hee was demanded of the Pharisees when the Kingdome of God should come, hee answered them and said, the Kingdome of God cometh not with Observation.
but now is my Kingdom not from hence, Lycia 17. 20. And when he was demanded of the Pharisees when the Kingdom of God should come, he answered them and said, the Kingdom of God comes not with Observation.
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Would not all the world observe this, for Christ to come bodily from Heaven, and in the Majesty of a Monarch? Now Christs Kingdome doth not come with Observation.
Would not all the world observe this, for christ to come bodily from Heaven, and in the Majesty of a Monarch? Now Christ Kingdom does not come with Observation.
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When the Disciples looked after an Earthly Kingdome, No, saith Christ, my Kingdome is for to Rule and Reigne in your hearts, you shall never see me for to be an outward Pompous King in the world,
When the Disciples looked After an Earthly Kingdom, No, Says christ, my Kingdom is for to Rule and Reign in your hearts, you shall never see me for to be an outward Pompous King in the world,
they deny that place in Daniel, and all those phrases in the new Testament, that the Kingdome of the world is become the Kingdome of the Lord, they deny that Christ is a King in Heaven.
they deny that place in daniel, and all those phrases in the new Testament, that the Kingdom of the world is become the Kingdom of the Lord, they deny that christ is a King in Heaven.
When hee was in the Cratch and borne in the Stable, he was a King at that very hour, Psalme 2. The Apostle referres it to Christs Birth and Christs Resurrection.
When he was in the Cratch and born in the Stable, he was a King At that very hour, Psalm 2. The Apostle refers it to Christ Birth and Christ Resurrection.
therefore when the people in a tumult would have made him a King, yet hee would not Zech. 9. 9. Rejoyce greatly, O Daughter of Zion, shout O Daughter of Jerusalem,
Therefore when the people in a tumult would have made him a King, yet he would not Zechariah 9. 9. Rejoice greatly, Oh Daughter of Zion, shout Oh Daughter of Jerusalem,
and I saw the Soules of them that were beheaded for the witnesse of Jesus, and for the word God, and which had not worshipped the Beast, neither his Image,
and I saw the Souls of them that were beheaded for the witness of jesus, and for the word God, and which had not worshipped the Beast, neither his Image,
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Secondly, Those that were Martyrs by Antichrist shall rise from the Dead, and come upon the Earth, these thousand yeares to continue with Jesus Christ.
Secondly, Those that were Martyrs by Antichrist shall rise from the Dead, and come upon the Earth, these thousand Years to continue with jesus christ.
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Methuselah lived but nine hundred sixty and nine yeares, and David saith, the life of man is cut shorter, The Text saith, they shall live and reigne with Christ;
Methuselah lived but nine hundred sixty and nine Years, and David Says, the life of man is Cut shorter, The Text Says, they shall live and Reign with christ;
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in that sense taking living properly, and all the phrases properly, they must necessarily say that men shall live when that time comes, a thousand yeares together.
in that sense taking living properly, and all the phrases properly, they must necessarily say that men shall live when that time comes, a thousand Years together.
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Againe, it cannot bee the sense of this Scripture, because that cannot bee the sense of this Scripture which crosseth the sense of other Scriptures, to make this Scripture to affirme that Christ.
Again, it cannot be the sense of this Scripture, Because that cannot be the sense of this Scripture which Crosseth the sense of other Scriptures, to make this Scripture to affirm that christ.
shall reigne on the Earth a thousand yeares, and other Scriptures tell you that Christ shall stay in Heaven in person, till all men shall rise from the Dead, every man shall rise,
shall Reign on the Earth a thousand Years, and other Scriptures tell you that christ shall stay in Heaven in person, till all men shall rise from the Dead, every man shall rise,
Then besides it doth crosse the Scripture to say that at Christs coming, onely some men shal rise but not all, Job 14, 10, 11, 12. But man dieth and wasteth away,
Then beside it does cross the Scripture to say that At Christ coming, only Some men shall rise but not all, Job 14, 10, 11, 12. But man Dieth and wastes away,
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The judging of the just and unjust shall bee the same houre, and upon Christs coming all men shall bee judged, 2 Tim. 4, 1. I charge thee therefore before God and the Lord Iesus Christ, who shall judge the quicke and the dead, at his appearing, and his Kingdome.
The judging of the just and unjust shall be the same hour, and upon Christ coming all men shall be judged, 2 Tim. 4, 1. I charge thee Therefore before God and the Lord Iesus christ, who shall judge the quick and the dead, At his appearing, and his Kingdom.
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Fifthly, when the scripture saith here, That they live and reigne with Christ a thousand yeares, it is not spoken whether it bee a reigning with Christ in Heaven or on Earth,
Fifthly, when the scripture Says Here, That they live and Reign with christ a thousand Years, it is not spoken whither it be a reigning with christ in Heaven or on Earth,
but everlastingly, Kingdomes and States of this world have lasted a thousand yeares, and to make Christs Kingdome to last no longer, it is to give Christs Kingdome too narrow a confine.
but everlastingly, Kingdoms and States of this world have lasted a thousand Years, and to make Christ Kingdom to last no longer, it is to give Christ Kingdom too narrow a confine.
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Interpreters doe unanimously give this Opinion, that it began in the reigne of Constantine the Great, hee being the first Christian Emperour in the World, hee coming after 300 yeares Persecution by the Roman Emperours, who made great massacre and havock in the Church of God;
Interpreters do unanimously give this Opinion, that it began in the Reign of Constantine the Great, he being the First Christian Emperor in the World, he coming After 300 Years Persecution by the Roman emperors, who made great massacre and havoc in the Church of God;
in so much that in the booke of Martyrs wee reade, that there may bee for every day in the yeare five thousand Christians slaine, this is a dreadfull Persecution,
in so much that in the book of Martyrs we read, that there may be for every day in the year five thousand Christians slain, this is a dreadful Persecution,
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and that put an end to the Persecution of the Roman Emperours, and to this Opinion many Interpreters give in their consent, Brightman, Napier, Gerard, and these thousand yeares when the Devill was bound did end 300 yeares ago and more,
and that put an end to the Persecution of the Roman emperors, and to this Opinion many Interpreters give in their consent, Brightman, Napier, Gerard, and these thousand Years when the devil was bound did end 300 Years ago and more,
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and did spread almost over all the Earth, and truly comparing Scripture and story together, this seemes to be the neerest and the truest sense of this place,
and did spread almost over all the Earth, and truly comparing Scripture and story together, this seems to be the nearest and the Truest sense of this place,
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One answereth, it was nothing like the persecution of the Roman Emperours, it was nothing so long nor so tedious as the persecution under the Roman Emperours,
One Answers, it was nothing like the persecution of the Roman emperors, it was nothing so long nor so tedious as the persecution under the Roman emperors,
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In Dioclesians reigne there were 17000 Christians killed in one Moneth, there was some sprinkling persecution in the time of Valens and Iulian the Apostate,
In Diocletians Reign there were 17000 Christians killed in one Monn, there was Some sprinkling persecution in the time of Valens and Iulian the Apostate,
Another Objection is this, I, but the Scripture saith, that this is the first Resurrection, that the Saints living and reigning with Christ a thousand yeares, this is the first Resurrection;
another Objection is this, I, but the Scripture Says, that this is the First Resurrection, that the Saints living and reigning with christ a thousand Years, this is the First Resurrection;
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so a rising from sinne, Coloss. 2. 12. Buried with him in Baptisme, wherein also you are risen with him through the Faith of the operation of God, who hath raised him from the Dead.
so a rising from sin, Coloss. 2. 12. Buried with him in Baptism, wherein also you Are risen with him through the Faith of the operation of God, who hath raised him from the Dead.
Wee are risen with Christ, not bodily, but out of our sinnes, Coloss. 3. 1. If yee th•n bee risen with Christ, seeke those things which are above, where Christ sitteth at the right hand of God.
we Are risen with christ, not bodily, but out of our Sins, Coloss. 3. 1. If ye th•n be risen with christ, seek those things which Are above, where christ Sitteth At the right hand of God.
I, but then it is said, they live and reigne with Christ a thousand yeares. Beloved, that Phrase, living and reigning with Christ, though some Interpreters re•erre it to Heaven,
I, but then it is said, they live and Reign with christ a thousand Years. beloved, that Phrase, living and reigning with christ, though Some Interpreters re•erre it to Heaven,
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yet with Brightman and others, I concurre, and al•o Bernard, that it doth denote thus much, that those in Successive Ages, who enjoyed Liberty in the Christian Religion under Constantine the great, who lived to a thousand years,
yet with Brightman and Others, I concur, and al•o Bernard, that it does denote thus much, that those in Successive Ages, who enjoyed Liberty in the Christian Religion under Constantine the great, who lived to a thousand Years,
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and thus with consulting of many Authors I finde this to bee the truest account, in a few words in defending this Text from giving any foundation to Christs personall reigne for a thousand yeares upon the Earth.
and thus with consulting of many Authors I find this to be the Truest account, in a few words in defending this Text from giving any Foundation to Christ personal Reign for a thousand Years upon the Earth.
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The second Scripture that they doe urge for Christs personall reign upon the earth for a thousand years, is the 2 Peter 3. 7, 10, 11, 12, 13. But the Heavens and the Earth which are now by the same word are kept in store, reserved unto fire untill the day of judgement, and •erdition of ungodly men.
The second Scripture that they do urge for Christ personal Reign upon the earth for a thousand Years, is the 2 Peter 3. 7, 10, 11, 12, 13. But the Heavens and the Earth which Are now by the same word Are kept in store, reserved unto fire until the day of judgement, and •erdition of ungodly men.
and the Elements shall melt with fervent heat? Neverthelesse, wee, according to his promise, looke for new Heavens and a new Earth, wherein dwelleth righteousnesse.
and the Elements shall melt with fervent heat? Nevertheless, we, according to his promise, look for new Heavens and a new Earth, wherein dwells righteousness.
this Scripture seemes to give warrant that hee shall be on the Earth, they say that the righteous shall onely have benefit of Christs personall reign upon the Earth. To take off this.
this Scripture seems to give warrant that he shall be on the Earth, they say that the righteous shall only have benefit of Christ personal Reign upon the Earth. To take off this.
First, marke the scope and the context how this Scripture is brought in, and it will something cleare the Text. it is brought in against some Epicurean Principles that some scoffers had taken up in those times, ver. 3, 4. Knowing this first, that there shall come in the last daies scoffers, walking after their own lusts,
First, mark the scope and the context how this Scripture is brought in, and it will something clear the Text. it is brought in against Some Epicurean Principles that Some scoffers had taken up in those times, ver. 3, 4. Knowing this First, that there shall come in the last days scoffers, walking After their own Lustiest,
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and saying, where is the promise of his coming? For since the Eathers •ell asleepe, all things continue as they were from the beginning of the Creation.
and saying, where is the promise of his coming? For since the Eathers •ell asleep, all things continue as they were from the beginning of the Creation.
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Wee see no change in providence, therefore where is the promise of Christs coming? they scoffed at Christ, that Christ was a contemptible man in this world;
we see no change in providence, Therefore where is the promise of Christ coming? they scoffed At christ, that christ was a contemptible man in this world;
this is the answer in the 7 vers. But the heavens and the earth which are now, by the same word are kept in store reserved unto fire against the day of judgement and Perdition of ungodly men.
this is the answer in the 7 vers. But the heavens and the earth which Are now, by the same word Are kept in store reserved unto fire against the day of judgement and Perdition of ungodly men.
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Secondly, observe that the day of Perdition of ungodly men, they say themselves that Christ doth suffer the wicked of the world to live in the world the thousand yeares,
Secondly, observe that the day of Perdition of ungodly men, they say themselves that christ does suffer the wicked of the world to live in the world the thousand Years,
Thirdly, observe, that it is said here that before this new Earth is, the world shall bee burnt with Fire, the Heavens shall passe away with a noyse, &c. Now before a thousand yeares there is no such thing,
Thirdly, observe, that it is said Here that before this new Earth is, the world shall be burned with Fire, the Heavens shall pass away with a noise, etc. Now before a thousand Years there is no such thing,
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Fourthly, it is said here, that Christ should come as a Thiefe, But the day of the Lord will •ome as a Thiefe in the Night, in the which the Heavens shall passe away with a great noyse, &c. That Epithet is referred to his coming to judge the world, to his last coming,
Fourthly, it is said Here, that christ should come as a Thief, But the day of the Lord will •ome as a Thief in the Night, in the which the Heavens shall pass away with a great noise, etc. That Epithet is referred to his coming to judge the world, to his last coming,
But if Christ should come to reigne upon the Earth, then he cometh visible, and observable, Mat. 33. 44. But know this, that if the good man of the house had knowne in what watch the Thiefe would come, hee would have watched and would not have suffered his house to bee broken up.
But if christ should come to Reign upon the Earth, then he comes visible, and observable, Mathew 33. 44. But know this, that if the good man of the house had known in what watch the Thief would come, he would have watched and would not have suffered his house to be broken up.
but the dwelling of righteousnesse referres to righteous men, not to heaven or earth, the Greeke word cleares it plainely, it is a word in the Plurall Number.
but the Dwelling of righteousness refers to righteous men, not to heaven or earth, the Greek word clears it plainly, it is a word in the Plural Number.
Therefore it is referred to the Earth, which is in the Singular Number; Therefore Divines say, from the Originall, 2 Peter 3. 13. NONLATINALPHABET. •e in whom •wels righteousnesse, look for a new Heaven, and a new Earth.
Therefore it is referred to the Earth, which is in the Singular Number; Therefore Divines say, from the Original, 2 Peter 3. 13.. •e in whom •wels righteousness, look for a new Heaven, and a new Earth.
First, It is true that a Kingdome is given by God to Jesus Christ, and that Kingdome was given by God to Christ while hee was here upon the Earth in the forme of a servant,
First, It is true that a Kingdom is given by God to jesus christ, and that Kingdom was given by God to christ while he was Here upon the Earth in the Form of a servant,
and the Lord God shall give unto him the Throne of his Father David, and hee shall reigne over the house of Jacob for ever, and of his Kingdome there shall be no end.
and the Lord God shall give unto him the Throne of his Father David, and he shall Reign over the house of Jacob for ever, and of his Kingdom there shall be no end.
Now whose daies doth this Text speake of? It speakes of those that divided Alexanders Kingdome, who overcame the Medes and Persians, it was divided betweene Ptolomy Lagides King of Egypt, Zeleuchus King of Assyria; In that time Jesus Christ did set up a Kingdome,
Now whose days does this Text speak of? It speaks of those that divided Alexanders Kingdom, who overcame the Medes and Persians, it was divided between Ptolemy Lagides King of Egypt, Zeleuchus King of Assyria; In that time jesus christ did Set up a Kingdom,
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First, I answer, it is true, Christ hath a Kingdome, but hee saith expresly, that his Kingdome is not of this world, John 18. 36. Jesus answered, my Kingdom is not of this world. &c.
First, I answer, it is true, christ hath a Kingdom, but he Says expressly, that his Kingdom is not of this world, John 18. 36. jesus answered, my Kingdom is not of this world. etc.
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and it cannot bee unlesse Christ doth come in person amongst his people; and have a Kingdome to eat and drinke with his people in this World. This they stand much upon.
and it cannot be unless christ does come in person among his people; and have a Kingdom to eat and drink with his people in this World. This they stand much upon.
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because the Kingdome which is Christs personall reigne, should bee called Christs Kingdome, and not his Fathers Kingdom, it should have been called my Kingdome,
Because the Kingdom which is Christ personal Reign, should be called Christ Kingdom, and not his Father's Kingdom, it should have been called my Kingdom,
and not my Fathers Kingdome, that is one Answer that Divines give. Secondly, observe this, that this may referre to that time between Christs Resurrection and Ascension,
and not my Father's Kingdom, that is one Answer that Divines give. Secondly, observe this, that this may refer to that time between Christ Resurrection and Ascension,
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he was taking the Lords Supper, and was drinking the cup of Wine, saith hee, I am going away and will drinke no more till wee meet in Heaven, not that there should bee Eating and Drinking in Heaven,
he was taking the lords Supper, and was drinking the cup of Wine, Says he, I am going away and will drink no more till we meet in Heaven, not that there should be Eating and Drinking in Heaven,
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They say likewise that there shall bee no sinne in the world, and that the Earth shall bee restored to its primitive fruitfulnesse as it were before the fall,
They say likewise that there shall be no sin in the world, and that the Earth shall be restored to its primitive fruitfulness as it were before the fallen,
why Christ cannot come to reigne personally upon the Earth a thousand yeares, and have vindicated those Scriptures that seeme to patronize that Opinion.
why christ cannot come to Reign personally upon the Earth a thousand Years, and have vindicated those Scriptures that seem to patronise that Opinion.
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and great coming to judge the world? O then labour to make it your worke to have Jesus Christ as King to reign in your hearts by mortification, to rule in thy Heart by his Spirit, to mortifie thy head-strong lusts that are in thee.
and great coming to judge the world? O then labour to make it your work to have jesus christ as King to Reign in your hearts by mortification, to Rule in thy Heart by his Spirit, to mortify thy headstrong Lustiest that Are in thee.
Secondly, Seeing there is no coming of Christ as King in this world, then labour to have Christ to reign in his Church by a well-ordered Discipline, that the Government of Christ may be established in the places where you dwell.
Secondly, Seeing there is no coming of christ as King in this world, then labour to have christ to Reign in his Church by a well-ordered Discipline, that the Government of christ may be established in the places where you dwell.
Fourthly, if Christ should come to reigne upon the Earth (which the Scripture no waies speakes of) then certainely the Saints of these times do make but a bad preparative for Christs reigne, that doe impale Saintship,
Fourthly, if christ should come to Reign upon the Earth (which the Scripture no ways speaks of) then Certainly the Saints of these times do make but a bad preparative for Christ Reign, that do impale Saintship,
This is but a bad preparation, and but poor encouragement to Jesus Christ to come and reigne amongst such Saints as these are, which indeed are a scandall to Saints, a scandall to Religion,
This is but a bad preparation, and but poor encouragement to jesus christ to come and Reign among such Saints as these Are, which indeed Are a scandal to Saints, a scandal to Religion,
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In treating of the Doctrine of Christs coming againe, the other Quere is this, how or after what manner shall this coming of Christ be? But I will come again.
In treating of the Doctrine of Christ coming again, the other Quere is this, how or After what manner shall this coming of christ be? But I will come again.
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Now in the resolving of this question, I shal confine my answers to these six particulars. First, he shall come certainly. Secondly, he shall come personally. Thirdly, he shall come visibly. Fourthly, he shall come gloriously. Fifthly, he shall come terribly.
Now in the resolving of this question, I shall confine my answers to these six particulars. First, he shall come Certainly. Secondly, he shall come personally. Thirdly, he shall come visibly. Fourthly, he shall come gloriously. Fifthly, he shall come terribly.
First, it is built on the immutability of Gods decree Acts 17. 31. Because hee hath appointed a day, in the which hee will judge the World in righteousnesse, by that man whom he hath ordained, wherof he hath given assurance unto all men, in that hee hath raised him from the Dead.
First, it is built on the immutability of God's Decree Acts 17. 31. Because he hath appointed a day, in the which he will judge the World in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the Dead.
Secondly, the certainty doth stand upon the infallibility of Christs promise, Mat. 26. 64. Jesus saith unto him, Thou hast said, neverthelesse I say unto you, Hereafter shall yee see the Sonne of man sitting on the right hand of power,
Secondly, the certainty does stand upon the infallibility of Christ promise, Mathew 26. 64. jesus Says unto him, Thou hast said, nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power,
and in Solomons, phrase, a just man perisheth in his uprightnesse, and a wicked man prolongeth his dayes in wickednesse; therefore to shew Gods impartiality;
and in Solomons, phrase, a just man Perishes in his uprightness, and a wicked man prolongeth his days in wickedness; Therefore to show God's impartiality;
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The Doctrine of Christs coming is impugned by Atheists, therefore you read what Peter tells you, 2 Peter 3. 3, 4. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts and saying, where is the promise of his coming? For since the Fathers fell asleepe, all things continue as they were from the beginning of the Creation.
The Doctrine of Christ coming is impugned by Atheists, Therefore you read what Peter tells you, 2 Peter 3. 3, 4. Knowing this First, that there shall come in the last days scoffers, walking After their own Lustiest and saying, where is the promise of his coming? For since the Father's fell asleep, all things continue as they were from the beginning of the Creation.
Indeed there is one Scripture that these Atheists do abuse in making it to deny the coming of Christ to judgement, Joh. 8. 15. Ye judge after the flesh, I judge no man.
Indeed there is one Scripture that these Atheists do abuse in making it to deny the coming of christ to judgement, John 8. 15. the judge After the Flesh, I judge no man.
but I judge no man as you doe, so Austine, in his 36. Tract on John, gives it to bee the sence of the place, it doth not exclude Christ from judging the world at the last day,
but I judge no man as you do, so Augustine, in his 36. Tract on John, gives it to be the sense of the place, it does not exclude christ from judging the world At the last day,
but the end of his second coming was to judge all men, but I judge no man, that is, it was not the intent or the end of my first coming in the flesh to judge men, John 3. When God sent his Sonne to bee borne of a Virgin, hee did not send him to judge the world,
but the end of his second coming was to judge all men, but I judge no man, that is, it was not the intent or the end of my First coming in the Flesh to judge men, John 3. When God sent his Son to be born of a Virgae, he did not send him to judge the world,
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Secondly, Christ shal not only come certainly, but he shal come personally; It was the great mistake of Origen, though hee holds for the coming of Christ againe, that hee pleades for the coming of Christ in spirit,
Secondly, christ shall not only come Certainly, but he shall come personally; It was the great mistake of Origen, though he holds for the coming of christ again, that he pleads for the coming of christ in Spirit,
therefore that Text where it is said, you shall see the Sonne of Man coming in the Clouds of Heaven, Origen understands by the Cloudes, to bee the Saints, because it is mentioned in Scripture, that the Beleevers are called a cloud of witnesses. Now this is to pervert the whole letter of the Bible,
Therefore that Text where it is said, you shall see the Son of Man coming in the Clouds of Heaven, Origen understands by the Clouds, to be the Saints, Because it is mentioned in Scripture, that the Believers Are called a cloud of Witnesses. Now this is to pervert the Whole Letter of the bible,
but the Scripture doth not speake of Christs coming on the Earth, but no further then the Aire, Christ in his Body shall come personally out of Heaven.
but the Scripture does not speak of Christ coming on the Earth, but no further then the Air, christ in his Body shall come personally out of Heaven.
and so shall wee ever bee with the Lord, vers. 16. For the Lord himselfe shall descend with a shout from Heaven, &c. If it had been Christ in his spirit,
and so shall we ever be with the Lord, vers. 16. For the Lord himself shall descend with a shout from Heaven, etc. If it had been christ in his Spirit,
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then it would have been said, the Lord by his spirit shall descend, But the Lord himselfe shall descend from Heaven with a shout, it notes his personall coming out of Heaven, that whereas Jesus Christ had a personall translation,
then it would have been said, the Lord by his Spirit shall descend, But the Lord himself shall descend from Heaven with a shout, it notes his personal coming out of Heaven, that whereas jesus christ had a personal Translation,
so Christ shall bodily descend and come out from Heaven, the Lord himselfe, &c. Therefore it cannot bee the Lord by his spirit, Acts 1. 11. Which also said, yee men of Galilee,
so christ shall bodily descend and come out from Heaven, the Lord himself, etc. Therefore it cannot be the Lord by his Spirit, Acts 1. 11. Which also said, ye men of Galilee,
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I onely mention this to confute those that follow the conceit of Origen, meerly to make Christs coming to be but a spiritual coming, a coming in the hearts of Saints.
I only mention this to confute those that follow the conceit of Origen, merely to make Christ coming to be but a spiritual coming, a coming in the hearts of Saints.
That as Christs going up to Heaven bodily was visible, so Christs coming out of Heaven shall be visible Mat. 26. 64. Hereafter shall yee see the Sonne of man sitting on the right hand of power, and coming in the clouds.
That as Christ going up to Heaven bodily was visible, so Christ coming out of Heaven shall be visible Mathew 26. 64. Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the Clouds.
Indeed Christ did rise invisibly, for no man saw Christ rise from the dead, but Christ shall descend visibly, you shall see the Sonne of man, &c. Mat. 24. 30. And then shall appeare the signe of the Sonne of man in Heaven,
Indeed christ did rise invisibly, for no man saw christ rise from the dead, but christ shall descend visibly, you shall see the Son of man, etc. Mathew 24. 30. And then shall appear the Signen of the Son of man in Heaven,
Fourthly, Christs coming shall bee gloriously, and there shall bee many things that shall make the coming of Christ to bee a glorious coming, hee shall come in the clouds, these glorious bodies shall bee the triumphant and swift Chariots of the sonne of God, wherein hee will come to judge the world;
Fourthly, Christ coming shall be gloriously, and there shall be many things that shall make the coming of christ to be a glorious coming, he shall come in the Clouds, these glorious bodies shall be the triumphant and swift Chariots of the son of God, wherein he will come to judge the world;
and his Atendance shall make him glorious, Daniel 7. 10. A fiery streame issued, and came forth from before him, thousand thousands ministred unto him;
and his Atendance shall make him glorious, daniel 7. 10. A fiery stream issued, and Come forth from before him, thousand thousands ministered unto him;
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and ten thousand times ten thousand stood before him, the judgement was set, and the bookes where opened, Jude 14. and Enoch also the seventh from Adam, prophesied of these, saying,
and ten thousand times ten thousand stood before him, the judgement was Set, and the books where opened, U^de 14. and Enoch also the seventh from Adam, prophesied of these, saying,
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O then behold the clouds to be the Triumphant Chariots of Christ, the Innumerable company of Saints and Angels to bee attendants on the person of Christ to come to judge the world,
Oh then behold the Clouds to be the Triumphant Chariots of christ, the Innumerable company of Saints and Angels to be attendants on the person of christ to come to judge the world,
and that is the reason that hee is called so glorious, Mat. 24. 30. And they shall see the Sonne of man coming in the clouds of Heaven, with power and great glory.
and that is the reason that he is called so glorious, Mathew 24. 30. And they shall see the Son of man coming in the Clouds of Heaven, with power and great glory.
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In the first coming, hee had no reasonable creature to attend him, at the second coming hee shall have all the Saints and Angels in Heaven to attend him.
In the First coming, he had no reasonable creature to attend him, At the second coming he shall have all the Saints and Angels in Heaven to attend him.
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Revel. 6. 17. For the great day of his wrath is come, and who shall bee able to stand? the coming of Jesus Christ, it is a terrible coming, that is a fifth way of his coming.
Revel. 6. 17. For the great day of his wrath is come, and who shall be able to stand? the coming of jesus christ, it is a terrible coming, that is a fifth Way of his coming.
Having shewed you how this Doctrine of Christs coming, it is a Doctrine of comfort, I shall finish this point in shewing you how this Doctrine of Christs coming, is a Doctrine of terrour and of dread, and to whom.
Having showed you how this Doctrine of Christ coming, it is a Doctrine of Comfort, I shall finish this point in showing you how this Doctrine of Christ coming, is a Doctrine of terror and of dread, and to whom.
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It is observeable that the word is not compared onely to Milke and Honey, but the word is compared also to Salt, which also hath an efficacy to make smart.
It is observable that the word is not compared only to Milk and Honey, but the word is compared also to Salt, which also hath an efficacy to make smart.
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To all wicked men Christs coming again it is a terrible Doctrine, because first al the secretst sins that ever a wicked man hath committed in this world, they shal be made manifest to all.
To all wicked men Christ coming again it is a terrible Doctrine, Because First all the secretest Sins that ever a wicked man hath committed in this world, they shall be made manifest to all.
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and there are strong arguments that all shall be made known, but the Scripture is full in this, that at the day of Judgement, the sinnes that a wicked man hath done in this world, shall bee published to all the Saints and Angels in Heaven,
and there Are strong Arguments that all shall be made known, but the Scripture is full in this, that At the day of Judgement, the Sins that a wicked man hath done in this world, shall be published to all the Saints and Angels in Heaven,
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but have wee Christians cause of feare? Yes, you that are Christians, in case you bee found under these particulars, that I am now naming to you, the day of Judgement will be dreadfull to you.
but have we Christians cause of Fear? Yes, you that Are Christians, in case you be found under these particulars, that I am now naming to you, the day of Judgement will be dreadful to you.
First, The Doctrine of Christs coming may make men tremble, who are guilty of Acts of Oppression and Violence in Courts of Judicature, Eccle. 3. 16, 17. And moreover, I saw under the Sun the place of Judgement, that wickednesse was there;
First, The Doctrine of Christ coming may make men tremble, who Are guilty of Acts of Oppression and Violence in Courts of Judicature, Eccle. 3. 16, 17. And moreover, I saw under the Sun the place of Judgement, that wickedness was there;
When God shall come to places of Judgement and places of Judicature, and shall say, wickednesse is there, and shall say bribery is there, and the deferring of the cause of the poor is there, woe bee to all Oppressions of the poore,
When God shall come to places of Judgement and places of Judicature, and shall say, wickedness is there, and shall say bribery is there, and the deferring of the cause of the poor is there, woe be to all Oppressions of the poor,
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and grinding their Faces in Courts of Judicature, many whereof are Seats of violence and not Courts of Judicature, Christ shall come to judge things that men will not judge;
and grinding their Faces in Courts of Judicature, many whereof Are Seats of violence and not Courts of Judicature, christ shall come to judge things that men will not judge;
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Men will not judge men for Heresie, but God will judge them, Christs coming is dreadfull to all men that live by Oppression and Violence in Courts of judicature.
Men will not judge men for Heresy, but God will judge them, Christ coming is dreadful to all men that live by Oppression and Violence in Courts of judicature.
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In Mark 8. 38. Whosoever therefore shall bee ashamed of mee and of my words, in this Adulterous and sinfull Generation, of him also shall the Son of man bee ashamed,
In Mark 8. 38. Whosoever Therefore shall be ashamed of me and of my words, in this Adulterous and sinful Generation, of him also shall the Son of man be ashamed,
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and to sleep in a whole Skin? no, saith Christ, whosoever shall be ashamed of mee and of my words in this Adulterous and sinfull Generation, of him also shall the Sonne of man, &c. Let the place bee never so bad, thou must not bee ashamed of Jesus Christ, and his words:
and to sleep in a Whole Skin? no, Says christ, whosoever shall be ashamed of me and of my words in this Adulterous and sinful Generation, of him also shall the Son of man, etc. Let the place be never so bad, thou must not be ashamed of jesus christ, and his words:
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Christs coming is dreadfull to all you, who are ashamed to professe Iesus Christ in a sinfull and Adulterous age and place, wherein you live, I shall leave it to you to make Application.
Christ coming is dreadful to all you, who Are ashamed to profess Iesus christ in a sinful and Adulterous age and place, wherein you live, I shall leave it to you to make Application.
Thirdly, Christs coming to Judgement is dreadfull to all those who spend their dayes in sensuality and ryot, Christs coming is terrible to them, Luke 21. 34. And take heed to your selves,
Thirdly, Christ coming to Judgement is dreadful to all those who spend their days in sensuality and riot, Christ coming is terrible to them, Lycia 21. 34. And take heed to your selves,
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Men that live in ryot and excesse, and sensuality, they doe but pamper their flesh and feed themselves, to make themselves a sweeter morsell both for wormes and Devill, Christs coming will be a dreadfull time for them.
Men that live in riot and excess, and sensuality, they do but pamper their Flesh and feed themselves, to make themselves a Sweeten morsel both for worms and devil, Christ coming will be a dreadful time for them.
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Fourthly, Christs coming will bee dreadfull to all those, who beare not a sincere love to Iesus Christ. Wilt thou marke one scripture, 1 Cor. 16. 22. If any man love not the Lord Iesus Christ, let him bee Anathema Maranatha.
Fourthly, Christ coming will be dreadful to all those, who bear not a sincere love to Iesus christ. Wilt thou mark one scripture, 1 Cor. 16. 22. If any man love not the Lord Iesus christ, let him be Anathema Maranatha.
There is much of Gods mind in this darke expression, If any man love not the Lord Iesus Christ, let him bee an accursed man, that is the meaning of the word Anathema; but the other word Maranatha, it is a word compounded of two words,
There is much of God's mind in this dark expression, If any man love not the Lord Iesus christ, let him be an accursed man, that is the meaning of the word Anathema; but the other word Maranatha, it is a word compounded of two words,
and it beares this sense, Maran signifies a Lord, and Atha signifies venit, hee comes; so then when the Scripture saith, hee that loves not the Lord Jesus Christ, let him bee an accursed man;
and it bears this sense, Maran signifies a Lord, and Atha signifies venit, he comes; so then when the Scripture Says, he that loves not the Lord jesus christ, let him be an accursed man;
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O then I beseech you thinke this with your selves, that all you who doe not beare a sincere love to Jesus Christ when hee comes, his coming shall be with a curse, a curse to Hell and damnation to all such.
O then I beseech you think this with your selves, that all you who do not bear a sincere love to jesus christ when he comes, his coming shall be with a curse, a curse to Hell and damnation to all such.
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Fifthly, Christs coming will bee dreadfull to all them who doe obstinately refuse subjection and obedience to the Gospell of Jesus Christ, 2 Thess. 1 ▪ 7, 8. And to you who are troubled, rest with us,
Fifthly, Christ coming will be dreadful to all them who doe obstinately refuse subjection and Obedience to the Gospel of jesus christ, 2 Thess 1 ▪ 7, 8. And to you who Are troubled, rest with us,
Seventhly, to unmercifull men Christs coming is a dreadfull time, Iames 2. 13. For hee shall have Iudgement without mercy, that hath shewed no mercy, Christs coming to judgement shall bee a time of thy having of judgement without mercy, that shewest no mercy;
Seventhly, to unmerciful men Christ coming is a dreadful time, James 2. 13. For he shall have Judgement without mercy, that hath showed no mercy, Christ coming to judgement shall be a time of thy having of judgement without mercy, that shewest no mercy;
In Mat. 25. 41, 42, 43. Then shall hee say also unto them on the left hand, Depart from me yee cursed, into everlasting fire, prepared for the Divill and his Angels.
In Mathew 25. 41, 42, 43. Then shall he say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his Angels.
O then to what a hel shal that man go to which takes away Bread from the hungry man And if that man shall go to Hell that will not cloath the naked, O then to what a Hel shall that man go to that taketh cloathes off the necessitous mans back!
O then to what a hell shall that man go to which Takes away Bred from the hungry man And if that man shall go to Hell that will not cloth the naked, Oh then to what a Hell shall that man go to that Takes clothes off the necessitous men back!
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And if that man shall goe to Hell that will not visit men that are in Prison, O then to what a Hell shall that man goe to, that casts godly men into Prison!
And if that man shall go to Hell that will not visit men that Are in Prison, Oh then to what a Hell shall that man go to, that Cast godly men into Prison!
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Now beloved, I beseech you take heed that you bee not men wanting bowels of mercy towards your distressed Brethren, you are to expect judgement without mercy, that shew no mercy.
Now Beloved, I beseech you take heed that you be not men wanting bowels of mercy towards your distressed Brothers, you Are to expect judgement without mercy, that show no mercy.
Here is a chiefly for them, God will punish every unjust man, but God reserves them to the day of Judgement, chiefly them that walk after the flesh in the lust of uncleannesse, &c. Doe I speak to men that may have this chiefly applyed to them? O take heed that thou doest not fall under the righteous judgement of God, that thou beest not entangled in that sin, that will make the Lord judge thee chiefly.
Here is a chiefly for them, God will Punish every unjust man, but God reserves them to the day of Judgement, chiefly them that walk After the Flesh in the lust of uncleanness, etc. Do I speak to men that may have this chiefly applied to them? O take heed that thou dost not fallen under the righteous judgement of God, that thou Best not entangled in that since, that will make the Lord judge thee chiefly.
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In opposing and destroying of a lawfull Magistracy, that have destroyed Judges, Rulers, Governments, it will bee a woefull time to them, 2 Pet. 2. 9, 10. The Lord knoweth how to deliver the godly out of Temptations,
In opposing and destroying of a lawful Magistracy, that have destroyed Judges, Rulers, Governments, it will be a woeful time to them, 2 Pet. 2. 9, 10. The Lord Knoweth how to deliver the godly out of Temptations,
But chiefly them that walke after the flesh in the lust of uncleannesse, and despise Government, Presumptuous are they, selfe-willed, they are not afraid to speake evill of Dignities.
But chiefly them that walk After the Flesh in the lust of uncleanness, and despise Government, Presumptuous Are they, self-willed, they Are not afraid to speak evil of Dignities.
the Lord hath another day to judge them that will not bee judged here, hee will judge them with a chiefly. And thus I have done with the third Doctrine.
the Lord hath Another day to judge them that will not be judged Here, he will judge them with a chiefly. And thus I have done with the third Doctrine.
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but also the bodies of the godly men shall goe to Heaven, Christ shal come out of heaven for this end, to receive the bodies as well as the Soules unto himselfe.
but also the bodies of the godly men shall go to Heaven, christ shall come out of heaven for this end, to receive the bodies as well as the Souls unto himself.
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I will come again and receive you unto my selfe. There is some difference betweene a few Interpreters touching the sense of these words; one carrieth it this way;
I will come again and receive you unto my self. There is Some difference between a few Interpreters touching the sense of these words; one Carrieth it this Way;
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hee was to prepare a place for them, now if his meaning had been that hee would come againe at forty daies, it should have been an Earthly place that hee had prepared for them:
he was to prepare a place for them, now if his meaning had been that he would come again At forty days, it should have been an Earthly place that he had prepared for them:
But the current of Interpreters, seeing the weaknesse of that, gives many consequent reasons why it must necessarily be referred to Christs last coming,
But the current of Interpreters, seeing the weakness of that, gives many consequent Reasons why it must necessarily be referred to Christ last coming,
and everlasting receiving of them, when the Body shall bee raised, and at that coming he hath promised the Elect, that hee will receive them unto himselfe;
and everlasting receiving of them, when the Body shall be raised, and At that coming he hath promised the Elect, that he will receive them unto himself;
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O no, saith Christ, I will come againe to judge the world, and then I will receive your very bodies into Heaven with mee, that as my body is in Heaven,
Oh no, Says christ, I will come again to judge the world, and then I will receive your very bodies into Heaven with me, that as my body is in Heaven,
The Observation is this, that it is one great end of Christs coming again for to receive the bodies of all the Elect unto himselfe into Heaven with him, I come again and receive you unto my selfe.
The Observation is this, that it is one great end of Christ coming again for to receive the bodies of all the Elect unto himself into Heaven with him, I come again and receive you unto my self.
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I shall not follow the common place in handling the Resurrection of the body, I shall onely handle this point practically, in shewing you what the happinesse of the Elect of God is in their bodies as well as their Soules;
I shall not follow the Common place in handling the Resurrection of the body, I shall only handle this point practically, in showing you what the happiness of the Elect of God is in their bodies as well as their Souls;
Then what becomes of all the godly immediately after death, before Christs coming againe to judgement? Those that hold for the sleeping of the Soule, on this Text doe ground that there is no receiving,
Then what becomes of all the godly immediately After death, before Christ coming again to judgement? Those that hold for the sleeping of the Soul, on this Text do ground that there is no receiving,
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Therefore it is needfull, that seeing Christ doth here speake of receiving them unto himselfe, not till his coming, to shew what becomes of the Souls of dead Men, before the coming of Christ.
Therefore it is needful, that seeing christ does Here speak of receiving them unto himself, not till his coming, to show what becomes of the Souls of dead Men, before the coming of christ.
First, There is a partiall and incompleat receiving, and this is done immediately after death, that when the soule doth depart from the body, the soule is received by Jesus Christ into Heaven,
First, There is a partial and incomplete receiving, and this is done immediately After death, that when the soul does depart from the body, the soul is received by jesus christ into Heaven,
Thirdly, there are expresse passages in the Scripture to confirme this. Fourthly, there are absurd inconsequences that will arise in case it should be denied.
Thirdly, there Are express passages in the Scripture to confirm this. Fourthly, there Are absurd inconsequences that will arise in case it should be denied.
First, is, by altering the comma or stop in the Text, and read it thus, I say unto thee this day, thou shalt bee with mee in Paradise, that to day, they doe not refer it that the Thiefe should be in Paradise.
First, is, by altering the comma or stop in the Text, and read it thus, I say unto thee this day, thou shalt be with me in Paradise, that to day, they do not refer it that the Thief should be in Paradise.
for so you may pervert the Scripture, and make it speake what it never meant, if men at their pleasure disagreeing from all Copies, alter comma's in the translation.
for so you may pervert the Scripture, and make it speak what it never meant, if men At their pleasure disagreeing from all Copies, altar comma's in the Translation.
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but to speak of the time when the thiefe should bee in Heaven, it was needfull, I say to thee this day thou shalt be with me in Heaven. The second Evasion is this.
but to speak of the time when the thief should be in Heaven, it was needful, I say to thee this day thou shalt be with me in Heaven. The second Evasion is this.
First, that those that will not by Paradise understand Heaven by this Text, they then fall in with the Papists, either for Purgatory, or a Limbus Patrum.
First, that those that will not by Paradise understand Heaven by this Text, they then fallen in with the Papists, either for Purgatory, or a Limbus Patrum.
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therfore of necessity when Christ tells the thiefe, To day thou shalt bee with mee in Paradise, it must referre to the thiefes going to Heaven at that day with Jesus Christ.
Therefore of necessity when christ tells the thief, To day thou shalt be with me in Paradise, it must refer to the thieves going to Heaven At that day with jesus christ.
And Peter Martyr doth quote Tertullian; saith hee, Tertullian is so confident that this is a History, that hee undertakes to tell you who were the men, saith hee, the Rich man was Herod, and the Beggar was John the Baptist. But Suppose it be a parable and not a History,
And Peter Martyr does quote Tertullian; Says he, Tertullian is so confident that this is a History, that he undertakes to tell you who were the men, Says he, the Rich man was Herod, and the Beggar was John the Baptist. But Suppose it be a parable and not a History,
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A third instance is in Mat. 22. 31, 32. But as touching the Resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob, God is not the God of the dead, but of the living.
A third instance is in Mathew 22. 31, 32. But as touching the Resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob, God is not the God of the dead, but of the living.
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Indeed there is a quotation that I have read of a learned man that doth make use of this instance, Gen. 25. 8. Then Abraham gave up the ghost, and dyed in a good old age,
Indeed there is a quotation that I have read of a learned man that does make use of this instance, Gen. 25. 8. Then Abraham gave up the ghost, and died in a good old age,
how then can this be true that the Scripture saith, Abraham was gathered unto his Fathers? Divines say, it must be in his soule, that Abraham went to heaven as his godly fore-fathers went, that is the meaning of that phrase, his soule was to be bound up in the bundle of Life, to go to Heaven as their fore-fathers did.
how then can this be true that the Scripture Says, Abraham was gathered unto his Father's? Divines say, it must be in his soul, that Abraham went to heaven as his godly Forefathers went, that is the meaning of that phrase, his soul was to be bound up in the bundle of Life, to go to Heaven as their Forefathers did.
Thirdly, I shall prove it to you from expresse passages in the Scripture that doe confirme this, that the soules of the Elect after death before Christs coming are received into heaven,
Thirdly, I shall prove it to you from express passages in the Scripture that do confirm this, that the Souls of the Elect After death before Christ coming Are received into heaven,
Another Text is in Luke 16. 9. And I say unto you, make to your selves friends of the Mammon of unrighteousnesse, that when yee faile, they may receive you into everlasting habitations.
another Text is in Luke 16. 9. And I say unto you, make to your selves Friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations.
Chemnitius makes great use of this Text to prove what I am now arguing for, that immediately after death, the soule of an Elect man is received into Heaven.
Chemnitz makes great use of this Text to prove what I am now arguing for, that immediately After death, the soul of an Elect man is received into Heaven.
Marke, make you friends of the Mammon of unrighteousnesse, that is, of your wealth, called so either because it is unrighteously gotten, or unrighteously kept;
Mark, make you Friends of the Mammon of unrighteousness, that is, of your wealth, called so either Because it is unrighteously got, or unrighteously kept;
but saith Chemnitius, use your wealth well, that you may bee received into everlasting habitations, upon your failing, upon dying the Lord receives the Elect into everlasting habitations.
but Says Chemnitz, use your wealth well, that you may be received into everlasting habitations, upon your failing, upon dying the Lord receives the Elect into everlasting habitations.
And so likewise a fourth Text you have in 2 Cor. 6. 8, 9. Therefore wee are alwaies confident, knowing that whilst wee are at home in the body, wee are absent from the Lord.
And so likewise a fourth Text you have in 2 Cor. 6. 8, 9. Therefore we Are always confident, knowing that while we Are At home in the body, we Are absent from the Lord.
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Then againe, that Prayer of Stephen proves it likewise, in Acts 7. 59. And they stoned Stephen, calling upon God, and saying, Lord Jesus receive my spirit.
Then again, that Prayer of Stephen Proves it likewise, in Acts 7. 59. And they stoned Stephen, calling upon God, and saying, Lord jesus receive my Spirit.
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It had been uncomfortable for him to have thought that he should have been stoned for Jesus Christ and it must have been above 1600 yeares before Christ should have received his soule,
It had been uncomfortable for him to have Thought that he should have been stoned for jesus christ and it must have been above 1600 Years before christ should have received his soul,
Fourthly, I prove it to you by shewing those grosse absurdities and inconveniencies that will arise, in case it should bee denyed that God doth not receive the soule of any Elect man, till he doth come to judge the world.
Fourthly, I prove it to you by showing those gross absurdities and inconveniences that will arise, in case it should be denied that God does not receive the soul of any Elect man, till he does come to judge the world.
Marke that Text, Levit. 19. 13. Thou shalt not defraud thy Neighbour, neither rob him, the wages of him that is hired shall not abide with thee all night untill the morning.
Mark that Text, Levit. 19. 13. Thou shalt not defraud thy Neighbour, neither rob him, the wages of him that is hired shall not abide with thee all night until the morning.
and how repugnant this is to the Scripture you well know, when the Scripture saith in the Epistle of Jude, That the men of Sodome and Gomor•ha suffered the vengeance of eternall fire.
and how repugnant this is to the Scripture you well know, when the Scripture Says in the Epistle of U^de, That the men of Sodom and Gomor•ha suffered the vengeance of Eternal fire.
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And of Judas, Acts 25. That hee may take part of this ministery, and Apostle-ship, from which Judas by transgression fell, that hee might goe to his owne place.
And of Judas, Acts 25. That he may take part of this Ministry, and Apostleship, from which Judas by Transgression fell, that he might go to his own place.
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I could give you a multitude of instances where it is shewn the wicked are in Hell, 1 Pet. 3. 19, 20. By which also he went and preached unto the Spirits in Prison.
I could give you a multitude of instances where it is shown the wicked Are in Hell, 1 Pet. 3. 19, 20. By which also he went and preached unto the Spirits in Prison.
Which sometimes were disobedient, when once the long suffering of God waiting in the daies of Noah, while the Arke was a preparing, wherein few, that is, eight soules were saved by water.
Which sometime were disobedient, when once the long suffering of God waiting in the days of Noah, while the Ark was a preparing, wherein few, that is, eight Souls were saved by water.
Fourthly, it would follow, that there should be onely Angels in Heaven and no saints, whereas the scripture saith expresly, that Christ shall come from Heaven with his Saints;
Fourthly, it would follow, that there should be only Angels in Heaven and no Saints, whereas the scripture Says expressly, that christ shall come from Heaven with his Saints;
Fifthly, this would follow that it would bee a great discomfort to a godly man on his death-bed, to think he should bee so many hundred yeares soule and body in the grave before Christ would bring him to Heaven;
Fifthly, this would follow that it would be a great discomfort to a godly man on his deathbed, to think he should be so many hundred Years soul and body in the grave before christ would bring him to Heaven;
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it would bee a very uncomfortable Doctrine for a man to thinke on, that I shall die like a beast, that my soule after death shall not bee taken up into Heaven.
it would be a very uncomfortable Doctrine for a man to think on, that I shall die like a beast, that my soul After death shall not be taken up into Heaven.
If it bee that Christ doth receive thee, O thou beleever, to himselfe, before the totall and compleat reception, I would then give you this use for to comfort you.
If it be that christ does receive thee, Oh thou believer, to himself, before the total and complete reception, I would then give you this use for to Comfort you.
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then a Life is not worth the having, but when thou shalt thinke on thy death-bed, here now is a disease consuming thy body and sending of thee to thy grave,
then a Life is not worth the having, but when thou shalt think on thy deathbed, Here now is a disease consuming thy body and sending of thee to thy grave,
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and now there is but a little time betweene thee and Heaven, that when I am a dying, I am in the very Suburbs of Heaven, a little breath between mee and Heaven, O how should this comfort a dying man,
and now there is but a little time between thee and Heaven, that when I am a dying, I am in the very Suburbs of Heaven, a little breath between me and Heaven, Oh how should this Comfort a dying man,
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I have read what John said, that wrote the Revelarions, when hee was ready to die, I doe beleeve, saith hee, that in this very day my soule shall be presented before the Lord Jesus Christ.
I have read what John said, that wrote the Revelarions, when he was ready to die, I do believe, Says he, that in this very day my soul shall be presented before the Lord jesus christ.
As in the Booke of Martyrs wee read that in Queene Maries time, two friends were put to death together. One of them was fearfull to thinke that the flames should scorch his flesh.
As in the Book of Martyrs we read that in Queen Mary's time, two Friends were put to death together. One of them was fearful to think that the flames should scorch his Flesh.
The Apostle doth give this reason, 1 Cor. 15. 12. Now if Christ bee preached, that hee rose from the dead, &c. As if he should have said, Christ being risen from the dead, doth argue that our bodies must rise from the Grave, though they be dead there.
The Apostle does give this reason, 1 Cor. 15. 12. Now if christ be preached, that he rose from the dead, etc. As if he should have said, christ being risen from the dead, does argue that our bodies must rise from the Grave, though they be dead there.
and I pray God that your soule, Spirit and Body, bee kept blamelesse unto the coming of the Lord Jesus Christ, 1 Cor. 6. 18, 19, 20. Flee Fornication, every sinne that a man doth, is without the body,
and I pray God that your soul, Spirit and Body, be kept blameless unto the coming of the Lord jesus christ, 1 Cor. 6. 18, 19, 20. Flee Fornication, every sin that a man does, is without the body,
Therefore glorifie God in your body, and in your spirit, which are Gods. Now the spirit of God having a gracious worke in the body as well as the soule;
Therefore Glorify God in your body, and in your Spirit, which Are God's Now the Spirit of God having a gracious work in the body as well as the soul;
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and this the Scripture makes an Argument of the resurrection in Rom. 8. 11. But if the spirit of him that raised up Iesus from the dead, dwell in you, hee that raised up Christ from the dead, shall also quicken your mortall bodies by his Spirit that dwelleth in you.
and this the Scripture makes an Argument of the resurrection in Rom. 8. 11. But if the Spirit of him that raised up Iesus from the dead, dwell in you, he that raised up christ from the dead, shall also quicken your Mortal bodies by his Spirit that dwells in you.
So that spirit that raised up Christ from the dead, if that dwelleth in you, and the graces of the spirit, that spirit shall quicken your mortall bodies;
So that Spirit that raised up christ from the dead, if that dwells in you, and the graces of the Spirit, that Spirit shall quicken your Mortal bodies;
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Thirdly, because the body hath a conjunction, and co-operation with the soule in all gracious working, the body shall bee partner with the Soule, being received unto Jesus Christ,
Thirdly, Because the body hath a conjunction, and cooperation with the soul in all gracious working, the body shall be partner with the Soul, being received unto jesus christ,
Thus much for the Reasons why that Jesus Christ at the second coming shall raise and receive the bodies of the Elect to himself, as well as the soules.
Thus much for the Reasons why that jesus christ At the second coming shall raise and receive the bodies of the Elect to himself, as well as the Souls.
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First, from being a naturall body as it is now it shall bee made by Christ a spirituall body, that is the first endowment, thou shalt cast off thy old Apparell of corruptible flesh and blood,
First, from being a natural body as it is now it shall be made by christ a spiritual body, that is the First endowment, thou shalt cast off thy old Apparel of corruptible Flesh and blood,
it is no contradiction to say a spirituall body, because the Apostle useth the expression, 1 Cor. 15. 44. It is sowne a naturall body, it is raised a spirituall body.
it is no contradiction to say a spiritual body, Because the Apostle uses the expression, 1 Cor. 15. 44. It is sown a natural body, it is raised a spiritual body.
but saith the Apostle, is shall be raised a spirituall body, it shall have no more need of naturall refreshments, which the naturall body requireth when it is a spirituall body it stands in no more need of meat, no more need of drinke nor sleep,
but Says the Apostle, is shall be raised a spiritual body, it shall have no more need of natural refreshments, which the natural body requires when it is a spiritual body it Stands in no more need of meat, no more need of drink nor sleep,
and other naturall refreshments, it shall bee raised a spirituall body. Mat, 22. 30. For in the resurrection they neither Marry, nor are given in Marriage,
and other natural refreshments, it shall be raised a spiritual body. Mathew, 22. 30. For in the resurrection they neither Marry, nor Are given in Marriage,
neither thirst any more, neither shall the Sunne light on them, nor any heate. Therefore O beleeving soule, behold thy happiness of soule and body in glory;
neither thirst any more, neither shall the Sun Light on them, nor any heat. Therefore O believing soul, behold thy happiness of soul and body in glory;
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they shall bee no more standing in need of naturall refreshments then spirits doe; when the Scripture saith that your bodies should be received by Christ.
they shall be no more standing in need of natural refreshments then spirits do; when the Scripture Says that your bodies should be received by christ.
Secondly the bodies of the Elect when Christ receiveth them to himselfe, of vile bodies, they shall bee made beautifull, it may bee thou hast some deformity,
Secondly the bodies of the Elect when christ receives them to himself, of vile bodies, they shall be made beautiful, it may be thou hast Some deformity,
but Christ shall refine that body, and new varnish and make it beautifull, Phil. 3. 21. Who shall change our vile body, that it may bee fashioned like his glorious body, according to the working whereby hee is able even to subdue all things unto himselfe.
but christ shall refine that body, and new varnish and make it beautiful, Philip 3. 21. Who shall change our vile body, that it may be fashioned like his glorious body, according to the working whereby he is able even to subdue all things unto himself.
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thy body shall bee like Christs glorious Body, 1 Cor. 15. 43. It is sowne in dishonour, it is raised in glory, it is sown in weaknesse, it is raised in power.
thy body shall be like Christ glorious Body, 1 Cor. 15. 43. It is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power.
Here thy body it is a vile body, El•phaz cals the body a house of clay, and Job cals it a house of Earth; It is the Opinion of Gerrard, and he gives strong reasons for it, that if there bee any defects upon the body in this world,
Here thy body it is a vile body, El•phaz calls the body a house of clay, and Job calls it a house of Earth; It is the Opinion of Gerard, and he gives strong Reasons for it, that if there be any defects upon the body in this world,
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suppose an Elect man should bee borne blind, or lost his eies by casualty, if this man should not have his eyes, he could never see Christ in Heaven, we shall see with these very eyes the Body of Christ.
suppose an Elect man should be born blind, or lost his eyes by casualty, if this man should not have his eyes, he could never see christ in Heaven, we shall see with these very eyes the Body of christ.
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what though others bee 〈 ◊ 〉 then thee, and clearer skin'd then thee, what though others mens Earth bee painted better then thine ▪ yet when Christ receives thy body, it shall be a beautifull, a glorious body,
what though Others be 〈 ◊ 〉 then thee, and clearer Skinned then thee, what though Others men's Earth be painted better then thine ▪ yet when christ receives thy body, it shall be a beautiful, a glorious body,
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Those mortall bodies that must die, must bee made immortall, and those incorruptible bodies, made incorruptible and never die, this is the great happiness of the elect, that their bodies shall bee made immortall bodies.
Those Mortal bodies that must die, must be made immortal, and those incorruptible bodies, made incorruptible and never die, this is the great happiness of the elect, that their bodies shall be made immortal bodies.
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Fourthly, the bodies of the elect from being lyable to sorrows and sufferings in the world, shall bee made impassive bodies, the body here is exposed to Diseases, Aches, Consumptions and what not? the body it is an Hospitall of Diseases, a Magazine of all Infirmities,
Fourthly, the bodies of the elect from being liable to sorrows and sufferings in the world, shall be made impassive bodies, the body Here is exposed to Diseases, Aches, Consumptions and what not? the body it is an Hospital of Diseases, a Magazine of all Infirmities,
as the bodies of the Elect shall flee from place to place and it is grounded from that Scripture, 1 Thess. 4. 14. for if wee beleeve that Jesus Christ dyed and rose againe,
as the bodies of the Elect shall flee from place to place and it is grounded from that Scripture, 1 Thess 4. 14. for if we believe that jesus christ died and rose again,
Which the body could not doe, if the body did not lose its lumpishnesse and heavinesse which it hath here Zanchy doth illustrate it by this comparison;
Which the body could not do, if the body did not loose its lumpishness and heaviness which it hath Here Zanchy does illustrate it by this comparison;
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so was Christs body when it was raised, Christ was taken immediately up into heaven, which is as Astronomers say; (if wee may beleeve their gues•es) above 40 Millions of Miles:
so was Christ body when it was raised, christ was taken immediately up into heaven, which is as Astronomers say; (if we may believe their gues•es) above 40 Millions of Miles:
Sixthly, from being a weak body it shal be made a strong body, 1 Cor. 15. 44. It is sown in dishonour, it is raised in glory, it is sown in weaknesse, it is raised in power.
Sixthly, from being a weak body it shall be made a strong body, 1 Cor. 15. 44. It is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power.
The body of man is a weake fleshly thing ▪ Ansel•e is of this Opinion on this Text, 1 Cor. 15. saith hee ▪ mans body shall bee so strong that hee shall bee able to tosse a mountaine,
The body of man is a weak fleshly thing ▪ Ansel•e is of this Opinion on this Text, 1 Cor. 15. Says he ▪ men body shall be so strong that he shall be able to toss a mountain,
how say some amongst you, that there is no Resurrection of the dead? Now in the Primitive and Christs time, there was this Opinion, that there was no Resurrection of the Body,
how say Some among you, that there is no Resurrection of the dead? Now in the Primitive and Christ time, there was this Opinion, that there was no Resurrection of the Body,
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how can this bee when the Apostle saith expresly, the Body is made of flesh and blood, 1 Cor. 15. 50. Now this I say Brethren, that flesh and blood cannot inherit the Kingdome of God, neither doth corruption inherit incorruption.
how can this be when the Apostle Says expressly, the Body is made of Flesh and blood, 1 Cor. 15. 50. Now this I say Brothers, that Flesh and blood cannot inherit the Kingdom of God, neither does corruption inherit incorruption.
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First, I answer, it cannot bee the Apostles intent to impugne the bodies rising, for the drift of the whole Chapter is to prove that the Body shall be raised;
First, I answer, it cannot be the Apostles intent to impugn the bodies rising, for the drift of the Whole Chapter is to prove that the Body shall be raised;
Secondly, the Apostle doth understand by flesh and blood, the bodies of men as they have sinfull infirmities, cleaving to them in this world, the body as it is now a sinfull body,
Secondly, the Apostle does understand by Flesh and blood, the bodies of men as they have sinful infirmities, cleaving to them in this world, the body as it is now a sinful body,
as in this world they shall not be raised up they shall not come to Heaven but we shall bee changed, we shall not all sleep but bee changed, the Apostle proves this, 1 Cor. 15. 50, 51. Now this I say Brethren, that flesh and blood cannot inherit the Kingdome of God,
as in this world they shall not be raised up they shall not come to Heaven but we shall be changed, we shall not all sleep but be changed, the Apostle Proves this, 1 Cor. 15. 50, 51. Now this I say Brothers, that Flesh and blood cannot inherit the Kingdom of God,
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Our corruptible Bodies shall not come to Heaven as they are corruptible, but come to Heaven by being incorruptible, but we shall all be changed, that is, our Bodies shall be changed from being mortall, corruptible,
Our corruptible Bodies shall not come to Heaven as they Are corruptible, but come to Heaven by being incorruptible, but we shall all be changed, that is, our Bodies shall be changed from being Mortal, corruptible,
and being weake and sinfull, to bee holy and Immortall, so that flesh and blood as now it is sinfull, corruptible, till changed and made glorious and pure, shall not come to Heaven.
and being weak and sinful, to be holy and Immortal, so that Flesh and blood as now it is sinful, corruptible, till changed and made glorious and pure, shall not come to Heaven.
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So that here Iob speakes of a rising when the Heavens shall bee no more, when the world shall be burnt with fire, then man shall bee awakned; and in the 14. vers.
So that Here Job speaks of a rising when the Heavens shall be no more, when the world shall be burned with fire, then man shall be awakened; and in the 14. vers.
First, an Illustration from a Refiner, put before Refiner a masse of mettall, and there shall bee in that one Lumpe, a veyne of Silver, a veyne of Brasse, of Gold, of Tyn, of Iron,
First, an Illustration from a Refiner, put before Refiner a mass of mettle, and there shall be in that one Lump, a vein of Silver, a vein of Brass, of Gold, of Tyn, of Iron,
Therefore labour to exalt Faith in the great Mystery of raising, and glorifying your bodies. I have now a practicall application to make of this. The Uses.
Therefore labour to exalt Faith in the great Mystery of raising, and glorifying your bodies. I have now a practical application to make of this. The Uses.
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First this, is it so that Jesus Christ shall raise your bodies, and receive them to himselfe at his second coming? Then let this comfort you against, your sufferings in the body.
First this, is it so that jesus christ shall raise your bodies, and receive them to himself At his second coming? Then let this Comfort you against, your sufferings in the body.
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Suppose thy body be a s••kly body, suppose thy body bee full of A•hes, Agues, Consumptions, Diseases and the like, suppose thy body bee maimed, Blinde and Lame,
Suppose thy body be a s••kly body, suppose thy body be full of A•hes, Fevers, Consumptions, Diseases and the like, suppose thy body be maimed, Blind and Lame,
yet remember death will heale thee of thy Blindenesse and mee of Lamenesse. Suppose thou art blinde, lame and maymed, Christs receiving of thy body will cure all,
yet Remember death will heal thee of thy Blindness and me of Lameness. Suppose thou art blind, lame and maimed, Christ receiving of thy body will cure all,
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A second Inference is this, will Jesus Christ at his comign raise thy body, and receive thy whole man unto himselfe? Then learne to have a thirsting and longing soule after the second coming of Jesus Christ;
A second Inference is this, will jesus christ At his comign raise thy body, and receive thy Whole man unto himself? Then Learn to have a thirsting and longing soul After the second coming of jesus christ;
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will any man bee grieved for changing of an old sute for a new? Death doth this, thou hast here an old rotten ragge of flesh about thee, Christ will put a new sute on thee;
will any man be grieved for changing of an old suit for a new? Death does this, thou hast Here an old rotten rag of Flesh about thee, christ will put a new suit on thee;
but wee desire to bee cloathed upon, with those glorious endowments, where with the elect shall bee clad in glory ▪ Therefore bee not unwilling to die, doe not be unwilling to leave an old rotten Carcasse, a sickly Body, a Diseased Body.
but we desire to be clothed upon, with those glorious endowments, where with the elect shall be clad in glory ▪ Therefore be not unwilling to die, do not be unwilling to leave an old rotten Carcase, a sickly Body, a Diseased Body.
O doe not die with an uncleane Body, with an Adulterous Body, and doe not abuse thy Body, doe not abuse those Eyes of thine to bee windowes of lust, that shall one day behold Jesus Christ;
Oh do not die with an unclean Body, with an Adulterous Body, and do not abuse thy Body, do not abuse those Eyes of thine to be windows of lust, that shall one day behold jesus christ;
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The Event shall bee this, an everlasting enjoyment of Christ, that is the result and consequent of Christs coming, to bee ever with him, that where I am, there you may be also.
The Event shall be this, an everlasting enjoyment of christ, that is the result and consequent of Christ coming, to be ever with him, that where I am, there you may be also.
I shall open the words, for there is some difficulty in one Expression, where I am you see it is a word in the present sense, where I am, and though it bee a word of the present Tense, it doth not denote thus much that that they should bee at Jerusalem with Christ;
I shall open the words, for there is Some difficulty in one Expression, where I am you see it is a word in the present sense, where I am, and though it be a word of the present Tense, it does not denote thus much that that they should be At Jerusalem with christ;
for Christ was then at Jerusalem ▪ but as Grotius saith, that here the word of the present Tense, is to be understood of the suture Tense, that is, where I shall be shortly after I leave this world where I shall be there you shall be, and so hee doth bring that Text to prove it.
for christ was then At Jerusalem ▪ but as Grotius Says, that Here the word of the present Tense, is to be understood of the suture Tense, that is, where I shall be shortly After I leave this world where I shall be there you shall be, and so he does bring that Text to prove it.
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but I come againe, that where I shall bee when I come to my Fathers House in Heaven, I may have all your companies to be personally present with mee in Heaven;
but I come again, that where I shall be when I come to my Father's House in Heaven, I may have all your companies to be personally present with me in Heaven;
so likewise in John 17. 24. Father, I will that they also whom thou hast given Mee, be with mee where I am, that they may behold my Glory which then hast given mee,
so likewise in John 17. 24. Father, I will that they also whom thou hast given Me, be with me where I am, that they may behold my Glory which then hast given me,
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there was but one day betweene Christ and his being in Heaven, things suddenly to bee done, they are said to be done, things that are neer a doing are said to bee done.
there was but one day between christ and his being in Heaven, things suddenly to be done, they Are said to be done, things that Are near a doing Are said to be done.
Christ was with Paul, because Christ converted him, but Paul was not with Christ, but desired to bee dissolved and to bee with Christ, our being with the Lord it notes a personall presence,
christ was with Paul, Because christ converted him, but Paul was not with christ, but desired to be dissolved and to be with christ, our being with the Lord it notes a personal presence,
That Christ at his second coming receives the Elect unto himselfe in body and soule, that they might bee for ever present where Jesus Christ is in Heaven, that where I am there you may be also.
That christ At his second coming receives the Elect unto himself in body and soul, that they might be for ever present where jesus christ is in Heaven, that where I am there you may be also.
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wee should have thought our selves happy, to be as Adam was, to have had the immediate presence of God, wee should have thought this a very happy and glorious Estate.
we should have Thought our selves happy, to be as Adam was, to have had the immediate presence of God, we should have Thought this a very happy and glorious Estate.
but when God brings thee to bee present with Jesus Christ, thou art instated into a Kingdome that cannot bee shaken, into a happy condition that cannot bee lost.
but when God brings thee to be present with jesus christ, thou art instated into a Kingdom that cannot be shaken, into a happy condition that cannot be lost.
where Christ is thou shalt bee, the meaning of that expression is, John 17. 24. Father, I will that they also whom thou hast given Mee, bee with Mee, where I am, that they may behold my Glory.
where christ is thou shalt be, the meaning of that expression is, John 17. 24. Father, I will that they also whom thou hast given Me, be with Me, where I am, that they may behold my Glory.
and with these eyes I shall see my Redeemer, here is thy happinesse, that being where Jesus Christ is, thou hast a society with Christ in his humane Nature, 1 John 3. 2. Beloved,
and with these eyes I shall see my Redeemer, Here is thy happiness, that being where jesus christ is, thou hast a society with christ in his humane Nature, 1 John 3. 2. beloved,
A third thing that makes much for the blessednesse of the Elect, that in thy being present with Jesus Christ, God gives thee more honour then ever thou couldest bee capable of in former time, God gives thee Glory by vertue of thy being with Jesus Christ, a notable Text, Joh. 1. 26 verse, If any man serve mee, let him follow mee,
A third thing that makes much for the blessedness of the Elect, that in thy being present with jesus christ, God gives thee more honour then ever thou Couldst be capable of in former time, God gives thee Glory by virtue of thy being with jesus christ, a notable Text, John 1. 26 verse, If any man serve me, let him follow me,
beloved, here the highest growne Christian, and the strongest Beleever in the World doth stand in more need of Ordinances then a lame man doth of Crutches to goe by;
Beloved, Here the highest grown Christian, and the Strongest Believer in the World does stand in more need of Ordinances then a lame man does of Crutches to go by;
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there is no need of conduit pipes, when thou art by the Fountain head, thou needst no Ordinances, the conduit pipes are the Ordinances, there is no need of Ordinances any longer then thou art absent from the Fountaine, which is Jesus Christ, the ceremoniall Law is all Gospell, it is a darke Gospell, the Evangelists are the explained Gospel the ceremoniall Law is a darke Gospell, Exodus 25. Meaning the holy place;
there is no need of conduit pipes, when thou art by the Fountain head, thou Needest no Ordinances, the conduit pipes Are the Ordinances, there is no need of Ordinances any longer then thou art absent from the Fountain, which is jesus christ, the ceremonial Law is all Gospel, it is a dark Gospel, the Evangelists Are the explained Gospel the ceremonial Law is a dark Gospel, Exodus 25. Meaning the holy place;
but in the holy of holiest, there was no Candlestick, no Incense Dishes there, to shew, that whilest you are on this side Heaven in the Church of God, you need the Candlestick, you need Preaching and praying;
but in the holy of Holiest, there was no Candlestick, no Incense Dishes there, to show, that whilst you Are on this side Heaven in the Church of God, you need the Candlestick, you need Preaching and praying;
they and we shall make but one fold to glorifie the great Shepherd of our soules the Lord Jesus, what great joy shall there bee among Angels, Archangels, Thrones, &c. Singing Hallelujah to God, making you partners of their glory.
they and we shall make but one fold to Glorify the great Shepherd of our Souls the Lord jesus, what great joy shall there be among Angels, Archangels, Thrones, etc. Singing Hallelujah to God, making you partners of their glory.
Therfore the victorious are said to wear Palmes in their hands triumphing, Revelation 7. to shew that you can never bee compleat Conquerours, to wear signals of triumph and signals of conquest in your hands, till you come to enter into the holy of holiest.
Therefore the victorious Are said to wear Palms in their hands triumphing, Revelation 7. to show that you can never be complete Conquerors, to wear signals of triumph and signals of conquest in your hands, till you come to enter into the holy of Holiest.
Eightly, in being present with Jesus Christ, those who have •uffered most and doe most for Jesus Christ, shall have most glory with Jesus Christ, all shall have glory enough, he that hath least in Heaven shall have enough, every vessell of glory shall bee full,
Eighth, in being present with jesus christ, those who have •uffered most and do most for jesus christ, shall have most glory with jesus christ, all shall have glory enough, he that hath least in Heaven shall have enough, every vessel of glory shall be full,
There are degrees of glory in Heaven, and there are degrees of torments in Hell, there are degrees and orders among the Angels in Heaven, not onely Angels,
There Are Degrees of glory in Heaven, and there Are Degrees of torments in Hell, there Are Degrees and order among the Angels in Heaven, not only Angels,
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there surely is an order and degree among glorified Saints, that those that have done most for Christ and suffered most for Christ, they shall have most glory from Jesus Christ.
there surely is an order and degree among glorified Saints, that those that have done most for christ and suffered most for christ, they shall have most glory from jesus christ.
as thou hast gone beyond some men in graces, so thou shalt be beyond some men in glory, in enjoying the bodily presence of Jesus Christ, thou shalt know all the bodies of all thy well-beloved friends that thou knowest here in the world, this most Divines doe concurre in.
as thou hast gone beyond Some men in graces, so thou shalt be beyond Some men in glory, in enjoying the bodily presence of jesus christ, thou shalt know all the bodies of all thy well-beloved Friends that thou Knowest Here in the world, this most Divines do concur in.
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then a man shall say, Here is the Child that I sought God for, and may the Minister say, Here is the People that I have Preached to, and the people say, Here is the Minister now in Heaven that I have heard, take these probable grounds for it.
then a man shall say, Here is the Child that I sought God for, and may the Minister say, Here is the People that I have Preached to, and the people say, Here is the Minister now in Heaven that I have herd, take these probable grounds for it.
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if every Saint should not know one another, which knew one another here upon Earth, this addes much to this happinesse, in that they shall have a sociable Communion in being with Christ in Person where he is.
if every Saint should not know one Another, which knew one Another Here upon Earth, this adds much to this happiness, in that they shall have a sociable Communion in being with christ in Person where he is.
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but the Sonne of Man hath not whereon for to lay his Head, but he hath a house in Heaven, a House not made with hands, a building of God, he hath his Fathers House in Heaven, there you may goe, you must be patient though the places you dwell in are not so comfortable as you may desire, you shall be where Jesus Christ is.
but the Son of Man hath not whereon for to lay his Head, but he hath a house in Heaven, a House not made with hands, a building of God, he hath his Father's House in Heaven, there you may go, you must be patient though the places you dwell in Are not so comfortable as you may desire, you shall be where jesus christ is.
and so was called of Tiberius (Biberius) O there are many such Biberius's in the world, •hat for a draught of drink will venture the danger of drinking down shovels full of fire to their own damnation;
and so was called of Tiberius (Libberious) Oh there Are many such Biberius's in the world, •hat for a draught of drink will venture the danger of drinking down shovels full of fire to their own damnation;
cc av vbds vvn pp-f np1 (np1) uh a-acp vbr d d npg1 p-acp dt n1, av p-acp dt n1 pp-f n1 vmb vvi dt n1 pp-f vvg a-acp n2 j pp-f n1 p-acp po32 d n1;
Multi confitentur iniquitatem suam, sed non adversus se, sed adversus Deum qui dicunt non hoc feci, aut hoc Deus voluit, fatum mihi hoc fecit, & stellae, &c. Aygnanus in loc.
Multi confitentur iniquitatem suam, sed non Adversus se, sed Adversus God qui dicunt non hoc Feci, Or hoc Deus voluit, fatum mihi hoc fecit, & Star, etc. Aygnanus in loc.
