The First Discourse, Of Vnion to Christ, and the New Creature. OR, A SERMON Preparatory to the Lord's Supper. On the First Day of the YEAR. From 2 COR. V. 17.
The First Discourse, Of union to christ, and the New Creature. OR, A SERMON Preparatory to the Lord's Supper. On the First Day of the YEAR. From 2 COR. V. 17.
That we may begin it with some Serious Reflexions, suitable to the beginning of the Year, and the approaching Solemnity of the Lord's Supper, I have chosen these words,
That we may begin it with Some Serious Reflexions, suitable to the beginning of the Year, and the approaching Solemnity of the Lord's Supper, I have chosen these words,
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as proper unto both. They are brought in, as one Inference among others, from the constraining Love of Christ, which the Apostle had mentioned in the 14th Verse. Many useful things might be observed, in explaining the Context,
as proper unto both. They Are brought in, as one Inference among Others, from the constraining Love of christ, which the Apostle had mentioned in the 14th Verse. Many useful things might be observed, in explaining the Context,
It is the Character, and Qualification of such as are in Christ, and it is their Duty. So that we may consider these words, either as a Doctrinal Assertion, That such as are in Christ Jesus, are always New Creatures:
It is the Character, and Qualification of such as Are in christ, and it is their Duty. So that we may Consider these words, either as a Doctrinal Assertion, That such as Are in christ jesus, Are always New Creatures:
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So that we may truly affirm, That all such are so; And we may rationally exhort all, that pretend to such a Priviledge, that they would be so, and show it.
So that we may truly affirm, That all such Are so; And we may rationally exhort all, that pretend to such a Privilege, that they would be so, and show it.
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There are three things obvious enough to be explained, and spoken to. 1. Something concerning this Priviledge of being in Christ, and the import of it. 2. Concerning this New Creation, which is to be Connected with it.
There Are three things obvious enough to be explained, and spoken to. 1. Something Concerning this Privilege of being in christ, and the import of it. 2. Concerning this New Creation, which is to be Connected with it.
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And, 3. Of the Connexion between them, and the Ʋniversal Obligation upon all that are in Christ, to be New Creatures; That if any Man be in Christ, he is, he must be a New Creature;
And, 3. Of the Connexion between them, and the Ʋniversal Obligation upon all that Are in christ, to be New Creatures; That if any Man be in christ, he is, he must be a New Creature;
or where there is no such Change, it is in vain to pretend to be in Christ; Or he that is not a New Creature, he is not in Jesus Christ; he hath no part in him,
or where there is no such Change, it is in vain to pretend to be in christ; Or he that is not a New Creature, he is not in jesus christ; he hath no part in him,
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if so be you have been taught of him, as the Truth is in Jesus, that ye put off concerning the former conversation, the old man, which is corrupt according to the deceitful lusts:
if so be you have been taught of him, as the Truth is in jesus, that you put off Concerning the former Conversation, the old man, which is corrupt according to the deceitful Lustiest:
Something it will be necessary to speak concerning this Ʋnion to Christ, from which we are said to be in him, as sometimes Christ is said to be in us. And both are sometimes joyned together, John 6.56. He that eateth my Flesh and drinketh my Blood, dwelleth in me, and I in him.
Something it will be necessary to speak Concerning this Ʋnion to christ, from which we Are said to be in him, as sometime christ is said to be in us. And both Are sometime joined together, John 6.56. He that Eateth my Flesh and Drinketh my Blood, dwells in me, and I in him.
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The first of these is the Essential Ʋnion between the Eternal Father, and the Eternal Word, in the Adorable Mystery of the ever blessed Trinity. The second, is the Personal Ʋnion of the Humane Nature with the Divine, in that unspeakable Mystery of the Incarnation. The third, is the Spiritual Ʋnion between Christ and Christians, which depends on the two former,
The First of these is the Essential Ʋnion between the Eternal Father, and the Eternal Word, in the Adorable Mystery of the ever blessed Trinity. The second, is the Personal Ʋnion of the Humane Nature with the Divine, in that unspeakable Mystery of the Incarnation. The third, is the Spiritual Ʋnion between christ and Christians, which depends on the two former,
And as he did partake with us of Flesh and Blood, Heb. 2 14. We are said to be made partakers of Christ, Heb. 14. as the Principle and Measure of all our Spiritual Enjoyments and Expectations.
And as he did partake with us of Flesh and Blood, Hebrew 2 14. We Are said to be made partakers of christ, Hebrew 14. as the Principle and Measure of all our Spiritual Enjoyments and Expectations.
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At other times, by the Marriage union; and both are discoursed of together. Eph 5.25.30. We are members of his body, of his flesh, and of his bones;
At other times, by the Marriage Union; and both Are discoursed of together. Ephesians 5.25.30. We Are members of his body, of his Flesh, and of his bones;
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And he is said also to live in them, and they to live in him, Gal. 2.20. Insomuch that sometimes the Scripture speaks of Christ and the Church as of one Person, 1 Cor. 12.12.
And he is said also to live in them, and they to live in him, Gal. 2.20. Insomuch that sometime the Scripture speaks of christ and the Church as of one Person, 1 Cor. 12.12.
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or a Disciple in his Lord, or the Members being in the Head? But here is a Mystery of Divine Love and Grace, which the Apostle seems with some kind of Affectation to speak of, at every turn, and upon every occasion;
or a Disciple in his Lord, or the Members being in the Head? But Here is a Mystery of Divine Love and Grace, which the Apostle seems with Some kind of Affectation to speak of, At every turn, and upon every occasion;
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they follow him by Millions, they encompass his Throne with Flames of Love, they quit Heaven to obey his Orders, they flye swift as the Wind to execute his pleasure;
they follow him by Millions, they encompass his Throne with Flames of Love, they quit Heaven to obey his Order, they fly swift as the Wind to execute his pleasure;
2. That you may not mistake, remember that all Christians are not in Christ in a like manner. Some are so only by Baptism, and a visible profession, others by a living union. Such a difference our Saviour makes, John 15. v. 6. where he tells us, there are some Branches of a Tree that have only Influence enough to bring forth Leaves, and no Fruit and are cast off as Branches, NONLATINALPHABET;
2. That you may not mistake, Remember that all Christians Are not in christ in a like manner. some Are so only by Baptism, and a visible profession, Others by a living Union. Such a difference our Saviour makes, John 15. v. 6. where he tells us, there Are Some Branches of a Tree that have only Influence enough to bring forth Leaves, and no Fruit and Are cast off as Branches,;
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but were not what they seemed to be. In this sense I understand the being in Christ spoken of, Gal. 1.22. I was known by face to the Churches that are in Judea, that are in Christ Jesus:
but were not what they seemed to be. In this sense I understand the being in christ spoken of, Gal. 1.22. I was known by face to the Churches that Are in Judea, that Are in christ jesus:
That is, to the Body of professing Christians there, as distinguished from the Jews, though there were many rotten Members amongst them, that were not in Christ by a lively Faith. Therefore,
That is, to the Body of professing Christians there, as distinguished from the jews, though there were many rotten Members among them, that were not in christ by a lively Faith. Therefore,
And by the Spirit we are built together for an habitation of God, Ephes. 2 v. 22. And, he that is joyned to the Lord is one Spirit with him, 1 Cor. 6.17. Our Union unto Christ immediately ariseth from the Communication of his Spirit to us;
And by the Spirit we Are built together for an habitation of God, Ephesians 2 v. 22. And, he that is joined to the Lord is one Spirit with him, 1 Cor. 6.17. Our union unto christ immediately arises from the Communication of his Spirit to us;
Christ enters into us by Faith and inhabits in us by his holy Spirit. And of these two Bonds, the Spirit is the primary one, as being the Author of the other.
christ enters into us by Faith and inhabits in us by his holy Spirit. And of these two Bonds, the Spirit is the primary one, as being the Author of the other.
And therefore Believers are said to live in the Spirit of Christ, and to walk in the Spirit, and after the Spirit, and to be led by the Spirit. Hereby says the Apostle, We know that we dwel in him, and he in us because he has give us of his Spirit, 1 John 4.13. 2 Corinth 13, 14. I confess it is hard to conceive any Ʋnion nearer than that between God and every creature:
And Therefore Believers Are said to live in the Spirit of christ, and to walk in the Spirit, and After the Spirit, and to be led by the Spirit. Hereby Says the Apostle, We know that we dwell in him, and he in us Because he has give us of his Spirit, 1 John 4.13. 2 Corinth 13, 14. I confess it is hard to conceive any Ʋnion nearer than that between God and every creature:
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But the different sort of Ʋnion must be distinguished by different Operations. God is nearer to Creatures in their Natural State, worketh on them as the God of Nature.
But the different sort of Ʋnion must be distinguished by different Operations. God is nearer to Creatures in their Natural State, works on them as the God of Nature.
Christ is nearer to the Souls of Believers by his Spirit, worketh on them as an Head of holy gracious Influences. The different Operations make the great difference.
christ is nearer to the Souls of Believers by his Spirit, works on them as an Head of holy gracious Influences. The different Operations make the great difference.
However we are said to be built on him, as on a Foundation; to be inserted into him, as Branches into a Vine,; to be incorporated with him as an Head; and what words can be used more significant of an Intimate Ʋnion? Therefore,
However we Are said to be built on him, as on a Foundation; to be inserted into him, as Branches into a Vine,; to be incorporated with him as an Head; and what words can be used more significant of an Intimate Ʋnion? Therefore,
It is therefore a most near and immediate Spiritual Ʋnion; whereby every particular Believer is joyned to the Lord. This is a Great Mystery, Ephes. 5.32.
It is Therefore a most near and immediate Spiritual Ʋnion; whereby every particular Believer is joined to the Lord. This is a Great Mystery, Ephesians 5.32.
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Oh how mysterious and ineffable is this Ʋnion of the Lord and the Soul! Who would not admire at their proud disdainful Folly, that while they cannot explain the Union between Soul and Body, are ready to jeer at their just, humble,
O how mysterious and ineffable is this Ʋnion of the Lord and the Soul! Who would not admire At their proud disdainful Folly, that while they cannot explain the union between Soul and Body, Are ready to jeer At their just, humble,
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and modest Ignorance, who call this other, a Mystical Ʋnion: Or, because they know not what to make of it, would make nothing; and will not allow there should be any such Thing at all,
and modest Ignorance, who call this other, a Mystical Ʋnion: Or, Because they know not what to make of it, would make nothing; and will not allow there should be any such Thing At all,
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5. This Union is not to be supposed without Regeneration, without the Renovation of our corrupt Nature by the Spirit of Christ, in order to Communion with him.
5. This union is not to be supposed without Regeneration, without the Renovation of our corrupt Nature by the Spirit of christ, in order to Communion with him.
6. This must also be remembred, That this Union between Christ and us, is to be brought about by mutual consent, and therefore often set forth by the Conjugal Union, to which Consent is necessary.
6. This must also be remembered, That this union between christ and us, is to be brought about by mutual consent, and Therefore often Set forth by the Conjugal union, to which Consent is necessary.
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And it is not in this place only, but several others, where the like Expressions are used concerning that great Change, that is made by the Grace of God on the Souls of Men.
And it is not in this place only, but several Others, where the like Expressions Are used Concerning that great Change, that is made by the Grace of God on the Souls of Men.
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One may be apt to think, That the Extraordinary Conversion of the Apostle Paul, made so great a Change in him, that it is on that Account he so often speaks in such terms;
One may be apt to think, That the Extraordinary Conversion of the Apostle Paul, made so great a Change in him, that it is on that Account he so often speaks in such terms;
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As that Glorious Light, which shone round about him, when he was struck to the ground in the way to Damascus, might occasion him so often to use the expression of Light; for, at every turn, he speaks of the Father of Lights, the Armour of Light, the Kingdom of Light, the Inheritance of the Saints in Light, of Illumination, of opening the Eyes, &c. But how fit a representation is this of the Change by converting Grace,
As that Glorious Light, which shone round about him, when he was struck to the ground in the Way to Damascus, might occasion him so often to use the expression of Light; for, At every turn, he speaks of the Father of Lights, the Armour of Light, the Kingdom of Light, the Inheritance of the Saints in Light, of Illumination, of opening the Eyes, etc. But how fit a representation is this of the Change by converting Grace,
For as this Change discovers it self in the Ʋnderstanding, it is a translation from darkness into Marvelous Light, and brings us to the true and saving knowledge of God in Christ The f•rst thing that God created in the Natural World, was Light, 1 Gen. 3. 2 Cor. 4.6. 1 Pet. 2.9, 10. As in the Will, it is a choice of God,
For as this Change discovers it self in the Ʋnderstanding, it is a Translation from darkness into Marvelous Light, and brings us to the true and Saving knowledge of God in christ The f•rst thing that God created in the Natural World, was Light, 1 Gen. 3. 2 Cor. 4.6. 1 Pet. 2.9, 10. As in the Will, it is a choice of God,
But a rectifying, a sanctifying of them, by setting up a new light in the Understanding, giving a new Byas and Inclination to the Will, turning the Heart from Sin and the World, to God and Christ, to Holiness and Heaven.
But a rectifying, a sanctifying of them, by setting up a new Light in the Understanding, giving a new Bias and Inclination to the Will, turning the Heart from since and the World, to God and christ, to Holiness and Heaven.
Some think the Metaphor is taken from the Proselytes to the Jewish Religion, whose Conversion to Judaism was accounted a kind of New Birth, and they reckoned New Creatures. Which our Lord seems to allude to, in his Discourse with Nicodemus, and wonders such a Doctor in Israel should be ignorant of it.
some think the Metaphor is taken from the Proselytes to the Jewish Religion, whose Conversion to Judaism was accounted a kind of New Birth, and they reckoned New Creatures. Which our Lord seems to allude to, in his Discourse with Nicodemus, and wonders such a Doctor in Israel should be ignorant of it.
and when that time was expired, at the Age of Thirteen, they said a Child was a New creature; that is, sufficiently instructed how to live and please God, alledging Isa. 43.21. This People have I formed, or created for my self.
and when that time was expired, At the Age of Thirteen, they said a Child was a New creature; that is, sufficiently instructed how to live and please God, alleging Isaiah 43.21. This People have I formed, or created for my self.
Our state of nature and sin is ordinarily exprest by the Metaphor of Old Age, our natural Corrupt Affections, that are born and grow up with us, are called the Old Man; as if since Adam 's Fall we were decrepit,
Our state of nature and since is ordinarily expressed by the Metaphor of Old Age, our natural Corrupt Affections, that Are born and grow up with us, Are called the Old Man; as if since Adam is Fallen we were decrepit,
And accordingly, all that is opposite to this old, corrupt, decrepit state, is termed New. And so we read of a New Doctrine, and New Covenant, New Tongues, a New Commandment, New Man, Mark 1.27. Chap 16.17. John 13.34. Ephes. 2.15.
And accordingly, all that is opposite to this old, corrupt, decrepit state, is termed New. And so we read of a New Doctrine, and New Covenant, New Tongues, a New Commandment, New Man, Mark 1.27. Chap 16.17. John 13.34. Ephesians 2.15.
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when old, hath entred a second time into hi• Mothers Womb, and is born again, and is become a glorious, beauteous New Creature, so that you would wonder to see the Change.
when old, hath entered a second time into hi• Mother's Womb, and is born again, and is become a glorious, beauteous New Creature, so that you would wonder to see the Change.
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The work of Regeneration, the bestowing of a Spiritual Life on one dead in Trespasses and Sins, the making of a Carcass walk, the Natural Old Man to Spring again,
The work of Regeneration, the bestowing of a Spiritual Life on one dead in Trespasses and Sins, the making of a Carcase walk, the Natural Old Man to Spring again,
and raised Christ from the Dead;) 'Tis the necessity of that Power unto this Change, that is the principal ground of this term Creation. The Efficiency of it, by the power of victorious Grace, making us a willing,
and raised christ from the Dead;) It's the necessity of that Power unto this Change, that is the principal ground of this term Creation. The Efficiency of it, by the power of victorious Grace, making us a willing,
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but by the Effects and Operations of this Spirit, making such a Change in Heart and Life, from which they may be denominated New Creatures; Therefore they are said to walk in the Spirit, and after the Spirit: And at other times,
but by the Effects and Operations of this Spirit, making such a Change in Heart and Life, from which they may be denominated New Creatures; Therefore they Are said to walk in the Spirit, and After the Spirit: And At other times,
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1. They who are thus spiritually united to Christ, they must be new creatures, because they partake of the Divine Spirit? the same Spirit that formed Christ in the Womb of the Virgin, hath formed the new Creature in all that are in Christ: the same Spirit that quickned the dead Body of Christ,
1. They who Are thus spiritually united to christ, they must be new creatures, Because they partake of the Divine Spirit? the same Spirit that formed christ in the Womb of the Virgae, hath formed the new Creature in all that Are in christ: the same Spirit that quickened the dead Body of christ,
the same Spirit that carried out the Soul of Christ to go to God as a Father, doth enable Believers to cry Abba Father. For the Spirit of Christ, is the Spirit of Adoption, Gal. 4.6. The same Spirit that led Christ into his Tryals and Temptations, and brought him off with Victory, doth the like for all the Followers of Christ.
the same Spirit that carried out the Soul of christ to go to God as a Father, does enable Believers to cry Abba Father. For the Spirit of christ, is the Spirit of Adoption, Gal. 4.6. The same Spirit that led christ into his Trials and Temptations, and brought him off with Victory, does the like for all the Followers of christ.
like him in their Affections, like him in their Designs and Ends, and like him in a course of Actions, by which they prosecute those Designs for the Glory of God.
like him in their Affections, like him in their Designs and Ends, and like him in a course of Actions, by which they prosecute those Designs for the Glory of God.
It is a little Module of Christ in its Birth, and a conformity to his Pattern in its Growth, and fully so in its Perfection. And therefore we read of coming to a perfect man, to the measure of the stature of the fulness of Christ, Ephes 4.12. All that are united to Christ are conformed to him.
It is a little Module of christ in its Birth, and a conformity to his Pattern in its Growth, and Fully so in its Perfection. And Therefore we read of coming to a perfect man, to the measure of the stature of the fullness of christ, Ephesians 4.12. All that Are united to christ Are conformed to him.
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as in the inward Delight which he took to do the will of his Father, in his active Zeal for his Father's Glory, in a patient submission to the hand of his Father,
as in the inward Delight which he took to do the will of his Father, in his active Zeal for his Father's Glory, in a patient submission to the hand of his Father,
and in his Constancy and Perseverance to do good, notwithstanding all the Hatred and Malice of the World, &c. 3. Because the New Creature is Represented in Scripture as a Conformity to the Death and Resurrection of Christ, Philip. 3.10. By putting off the old man, we dye unto Sin; by putting on the new, we are alive to God, and live to Righteousness. We are hereby changed into the Image of Christ, and that good work begun, which is to be finish'd and consummated in the Day of Christ Phil. 1.6. There is a Conformity to his Death and Sufferings, in the mortification of Sin. Our old man is crucified with him, Rom. 6.6. Gal. 5.24.
and in his Constancy and Perseverance to do good, notwithstanding all the Hatred and Malice of the World, etc. 3. Because the New Creature is Represented in Scripture as a Conformity to the Death and Resurrection of christ, Philip. 3.10. By putting off the old man, we die unto since; by putting on the new, we Are alive to God, and live to Righteousness. We Are hereby changed into the Image of christ, and that good work begun, which is to be finished and consummated in the Day of christ Philip 1.6. There is a Conformity to his Death and Sufferings, in the mortification of Sin. Our old man is Crucified with him, Rom. 6.6. Gal. 5.24.
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And a conformity to his Resurrection, in Heavenliness of Mind, Col. 3.1. and in Newness of Life, Rom. 6.4. 4. Because nothing else will so prove our Ʋnion to Christ, as to enable us to take Comfort in such a Priviledge;
And a conformity to his Resurrection, in Heavenliness of Mind, Col. 3.1. and in Newness of Life, Rom. 6.4. 4. Because nothing Else will so prove our Ʋnion to christ, as to enable us to take Comfort in such a Privilege;
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no external Advantages whatsoever will do it. For neither circumcision, nor uncumcision availeth any thing, but a new Creature, Gal. 6.15. The highest Profession of Religion without such a Change, will not save thee.
no external Advantages whatsoever will do it. For neither circumcision, nor uncumcision availeth any thing, but a new Creature, Gal. 6.15. The highest Profession of Religion without such a Change, will not save thee.
and yet not be in Christ; if you are not Regenerated, Renewed, and inwardly changed, by the Power of the Divine Spirit: If you are not made New Creatures, you can never prove that you are in Christ You may be Baptized in the Name of the Sacred Trinity;
and yet not be in christ; if you Are not Regenerated, Renewed, and inwardly changed, by the Power of the Divine Spirit: If you Are not made New Creatures, you can never prove that you Are in christ You may be Baptised in the Name of the Sacred Trinity;
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you may continue in the Bosom of the Church; hear the sound of the glorious Gospel, and receive the Bread and Wine in the Lord's Supper, and yet not be united unto Christ. You may have some lesser change from the grosser Pollutions of the World;
you may continue in the Bosom of the Church; hear the found of the glorious Gospel, and receive the Bred and Wine in the Lord's Supper, and yet not be united unto christ. You may have Some lesser change from the grosser Pollutions of the World;
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you may have some partial Reformation, which is far short of being new Creatures; some outward temporary change, in your carriage & conversation, while the Heart is unrenewed.
you may have Some partial Reformation, which is Far short of being new Creatures; Some outward temporary change, in your carriage & Conversation, while the Heart is unrenewed.
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Application 1. Are none in Christ but new creatures? How many then must be excluded? How many of excellent and laudable Qualifications, of great Attainments and high Professions,
Application 1. are none in christ but new creatures? How many then must be excluded? How many of excellent and laudable Qualifications, of great Attainments and high Professions,
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We need but view the Lives and Actions of the generality of such as are called Christians, to confirm this, That the Number is but small of those who are in Christ:
We need but view the Lives and Actions of the generality of such as Are called Christians, to confirm this, That the Number is but small of those who Are in christ:
and therefore are under the Curse and Condemnation; which by union to Christ we are delivered from, Rom. 8.1. Know ye not, that Christ is in you, except ye are Reprobates? 2 Cor. 13.6. All our hopes of Life and Salvation by Christ depend upon it:
and Therefore Are under the Curse and Condemnation; which by Union to christ we Are Delivered from, Rom. 8.1. Know you not, that christ is in you, except you Are Reprobates? 2 Cor. 13.6. All our hope's of Life and Salvation by christ depend upon it:
3. Then none but New Creatures have a Right to the Lord's Table; For the invited Guests are such who are in Christ. The Covenant of Grace cannot be sealed in that Ordinance, to those who are not under the Bond of the Covenant; The Benefits purchased by Christ are not confirmed at his Table unto those, who are none of his:
3. Then none but New Creatures have a Right to the Lord's Table; For the invited Guests Are such who Are in christ. The Covenant of Grace cannot be sealed in that Ordinance, to those who Are not under the Bound of the Covenant; The Benefits purchased by christ Are not confirmed At his Table unto those, who Are none of his:
You may desire to come to this Table, and you may say enough, it may be, to satisfie a Minister of Christ, who cannot judge of your Heart and Conscience, doth not know the whole of your Life;
You may desire to come to this Table, and you may say enough, it may be, to satisfy a Minister of christ, who cannot judge of your Heart and Conscience, does not know the Whole of your Life;
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But you your selves must look to it, that you be in Christ, and that you evidence you are so, by being New Creatures. We can but Warn and Admonish you,
But you your selves must look to it, that you be in christ, and that you evidence you Are so, by being New Creatures. We can but Warn and Admonish you,
At your own peril be it, if you come, and yet live in any known Sins, and cherish the Enemies of Christ, though you profess to be his, and presume upon all the Priviledges of his House and Family, as real members of it. But,
At your own peril be it, if you come, and yet live in any known Sins, and cherish the Enemies of christ, though you profess to be his, and presume upon all the Privileges of his House and Family, as real members of it. But,
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I will yet add, That those who are in Christ, if they would have Assistance and Grace from the Spirit of Christ, to walk as New Creatures, they ought, on the other hand, to take heed how they absent themselves from that Ordinance.
I will yet add, That those who Are in christ, if they would have Assistance and Grace from the Spirit of christ, to walk as New Creatures, they ought, on the other hand, to take heed how they absent themselves from that Ordinance.
If they would either have the comfort of their being in Christ, or would have supplies of Grace, to walk as New creatures, they should be frequent and serious in Sacramental Duties.
If they would either have the Comfort of their being in christ, or would have supplies of Grace, to walk as New creatures, they should be frequent and serious in Sacramental Duties.
Have you not weak Graces to be strengthened? and manifold Corruptions to be more subdued? Inordinate Love to this World more Crucified? Do you not need more Ability, to discharge several Duties,
Have you not weak Graces to be strengthened? and manifold Corruptions to be more subdued? Inordinate Love to this World more crucified? Do you not need more Ability, to discharge several Duties,
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so active and firm, your Love to Christ so warm, your Heavenly Desires so fervent, your Patience and Resignation so perfect, your Obedience so exact, your standing so sure, that you need no more Influence of the Spirit of Christ? Should not your own necessity oblige you to be frequent in this work;
so active and firm, your Love to christ so warm, your Heavenly Desires so fervent, your Patience and Resignation so perfect, your obedience so exact, your standing so sure, that you need no more Influence of the Spirit of christ? Should not your own necessity oblige you to be frequent in this work;
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To renew our Covenant with the Lord by partaking of the Symbols of Christ's Body and Blood; giving up our selves again to be the Lords, with renewed Repentance for the sins of the Year past, and repeated Exercises of Faith,
To renew our Covenant with the Lord by partaking of the Symbols of Christ's Body and Blood; giving up our selves again to be the lords, with renewed Repentance for the Sins of the Year past, and repeated Exercises of Faith,
Are old things done away with you, and all things become new? Is there still the old Darkness and Blindness that was upon your minds? or, Are you Light in the Lord? Doth the old Deadness, Security,
are old things done away with you, and all things become new? Is there still the old Darkness and Blindness that was upon your minds? or, are you Light in the Lord? Does the old Deadness, Security,
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and your Affections towards Earthly Things, the same as formerly? So for your Hopes and Fears, Joys and Sorrows, What Change hath been wrought? Does fleshly Appetite,
and your Affections towards Earthly Things, the same as formerly? So for your Hope's and Fears, Joys and Sorrows, What Change hath been wrought? Does fleshly Appetite,
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and Sense, and Carnal Interest sway, and govern as much as ever? Or is there a New Creation wrought in you? Have you a new Mind and Judgment, a new Heart and new Affections? Do you walk in Newness of Life? Is your Internal Principle changed,
and Sense, and Carnal Interest sway, and govern as much as ever? Or is there a New Creation wrought in you? Have you a new Mind and Judgement, a new Heart and new Affections? Do you walk in Newness of Life? Is your Internal Principle changed,
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Is that sin hated and crucified, that before was indulged? Is that Saviour prized, [ for to them that believe, he is precious, and the Chiefest of ten thousands, ] that before was slighted? Do you delight in the Law of God, after the Inward Man? Do you find the Holy Law of God written in your Hearts, setting you against every sin, in your selves and others? Do you walk in the Spirit, and after the Spirit of Christ, and not after the Flesh, or according to the course of the World, as formerly? Is the Life you lead in the Flesh by the Faith of the Son of God?
Is that since hated and Crucified, that before was indulged? Is that Saviour prized, [ for to them that believe, he is precious, and the Chiefest of ten thousands, ] that before was slighted? Do you delight in the Law of God, After the Inward Man? Do you find the Holy Law of God written in your Hearts, setting you against every since, in your selves and Others? Do you walk in the Spirit, and After the Spirit of christ, and not After the Flesh, or according to the course of the World, as formerly? Is the Life you led in the Flesh by the Faith of the Son of God?
and Conscience, and Affections, and such things as none but God and you do know of? Is it as great a burden and trouble to your Souls, to act contrary to the renewed Nature,
and Conscience, and Affections, and such things as none but God and you do know of? Is it as great a burden and trouble to your Souls, to act contrary to the renewed Nature,
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and delight? Do you cherish and promote the new Creature? Are you restless after you have fallen into Sin, till by Repentance you recover Pardon and Peace? Do you grow up daily into greater Conformity to Christ,
and delight? Do you cherish and promote the new Creature? are you restless After you have fallen into since, till by Repentance you recover Pardon and Peace? Do you grow up daily into greater Conformity to christ,
and according to the various Institutions of Christ, wherein such and such Holy Affections are to be imployed? The knowledg of this Union to Christ upon examination, will give us the Comfort of all those Priviledges which result from it.
and according to the various Institutions of christ, wherein such and such Holy Affections Are to be employed? The knowledge of this union to christ upon examination, will give us the Comfort of all those Privileges which result from it.
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Our Union to him is the Foundation of all our Fellowship with him, and after supplies of Grace and Life. If we are in Jesus Christ, he is made of God unto us Wisdom, and Righteousness, and Sanctification, and Redemption, 1 Cor. 1.30.
Our union to him is the Foundation of all our Fellowship with him, and After supplies of Grace and Life. If we Are in jesus christ, he is made of God unto us Wisdom, and Righteousness, and Sanctification, and Redemption, 1 Cor. 1.30.
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Such shall be delivered from Wrath, entituled to Eternal Life, have the Pardon of all their Sins, Christ as their Advocate pleads for 'em in Heaven, in him they are Adopted, and have free access to God, his Spirit dwells in them, their Services are accepted, &c.
Such shall be Delivered from Wrath, entitled to Eternal Life, have the Pardon of all their Sins, christ as their Advocate pleads for they in Heaven, in him they Are Adopted, and have free access to God, his Spirit dwells in them, their Services Are accepted, etc.
If we are in him, there is no condemnation unto such, Rom. 8.1. Such a man is not condemned, is not in a state of condemnation for the present, John 3.18.
If we Are in him, there is no condemnation unto such, Rom. 8.1. Such a man is not condemned, is not in a state of condemnation for the present, John 3.18.
There is a Train of invaluable Blessings follow this new Creation, and Union to Christ, where it is truly wrought, 2 Ephes. 13.14 ▪ 1 Cor: 3.22. You are brought under the bond, and blessing of the New Covenant, Jer. 31.33. You are dignified with a new Name, Rom. 2.17. You are begotten to a new Hope, entitled to a new Inheritance, 1 Pet. 1.3. 1 John 12.13.
There is a Train of invaluable Blessings follow this new Creation, and union to christ, where it is truly wrought, 2 Ephesians 13.14 ▪ 1 Cor: 3.22. You Are brought under the bound, and blessing of the New Covenant, Jer. 31.33. You Are dignified with a new Name, Rom. 2.17. You Are begotten to a new Hope, entitled to a new Inheritance, 1 Pet. 1.3. 1 John 12.13.
If you are planted into the likeness of his Death, for the destruction of the Body of Sin, you shall grow up with him, in the likeness of his Resurrection.
If you Are planted into the likeness of his Death, for the destruction of the Body of since, you shall grow up with him, in the likeness of his Resurrection.
Lastly, Let me close with Exhortation. 1. Unto all, to labour after Ʋnion to Christ. 2. Unto those that have good hope through Grace that they are in him, and profess to be so.
Lastly, Let me close with Exhortation. 1. Unto all, to labour After Ʋnion to christ. 2. Unto those that have good hope through Grace that they Are in him, and profess to be so.
How earnest should be our pursuits of this Priviledge, how fervent our Prayers, and constant our Endeavours after it? Never leave solliciting the Throne of God, till the Creator and Father of Spirits have created another breath into your nostrils, another spirit into your Souls,
How earnest should be our pursuits of this Privilege, how fervent our Prayers, and constant our Endeavours After it? Never leave soliciting the Throne of God, till the Creator and Father of Spirits have created Another breath into your nostrils, Another Spirit into your Souls,
lay your self at his feet, and with all the violence and importunity, and humility, that your distressed case may prompt you to, beg the holy spirit to over shadow thee.
lay your self At his feet, and with all the violence and importunity, and humility, that your distressed case may prompt you to, beg the holy Spirit to over shadow thee.
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You that come to the Lord's Table are especially obliged, That old things should be done away, and all things become New. You consider his Sufferings from time to time, as represented in that Ordinance.
You that come to the Lord's Table Are especially obliged, That old things should be done away, and all things become New. You Consider his Sufferings from time to time, as represented in that Ordinance.
and engage your selves afresh to walk as the Redeemed of the Lord, unto all well pleasing? Do you not there cast your selves into the Arms of a Crucified Saviour,
and engage your selves afresh to walk as the Redeemed of the Lord, unto all well pleasing? Do you not there cast your selves into the Arms of a crucified Saviour,
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as long as you live, under a grateful sense of his kindness, who has loved you, and washed you from your sins in his Blood, that he might redeem you to himself, that he might purchase to himself a People zealous of good works? False are we to all this,
as long as you live, under a grateful sense of his kindness, who has loved you, and washed you from your Sins in his Blood, that he might Redeem you to himself, that he might purchase to himself a People zealous of good works? False Are we to all this,
and so refering to the Change of those that are i• Christ, and consequently of like import with the Phrase a New creature; but as an Argument to urge and enforce it:
and so referring to the Change of those that Are i• christ, and consequently of like import with the Phrase a New creature; but as an Argument to urge and enforce it:
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We are said to be dead with Ch ist, from the Rudiments, or Elements of the World, Respecting material and worldly things, either to do, or forbear them:
We Are said to be dead with Changed ist, from the Rudiments, or Elements of the World, Respecting material and worldly things, either to do, or forbear them:
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For of that kind were the Ordinances, and Institutions of the Ceremonial Law. They were the first and lowest Lessons, fitted to the Infancy of the Church;
For of that kind were the Ordinances, and Institutions of the Ceremonial Law. They were the First and lowest Lessons, fitted to the Infancy of the Church;
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Now all things are become new by Christ, the Mediator of the New Covenant. The Testament he left us is a New Testament. He rent the Vail of the Temple in twain when he died,
Now all things Are become new by christ, the Mediator of the New Covenant. The Testament he left us is a New Testament. He rend the vail of the Temple in twain when he died,
and put an end by his own Sacrifice of himself, unto all the Sacrifices and Services of the Jewish Temple; And therefore it is observable, that the first time he spake of his Death, was in the Temple; But after his Death, he never entred into it, though we read that he was in Jerusalem after his Resurrection.
and put an end by his own Sacrifice of himself, unto all the Sacrifices and Services of the Jewish Temple; And Therefore it is observable, that the First time he spoke of his Death, was in the Temple; But After his Death, he never entered into it, though we read that he was in Jerusalem After his Resurrection.
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We have New Sacrifices, New Sacraments, a New Circumcision, a New Passover, a New Jerusalem, a New Temple. Behold all things are made New. And shall not we, that profess to be the Disciples,
We have New Sacrifices, New Sacraments, a New Circumcision, a New Passover, a New Jerusalem, a New Temple. Behold all things Are made New. And shall not we, that profess to be the Disciples,
and Followers of Christ, by whom all things are thus made New, Answer all this, by being New creatures, that we may serve him, in the newness of the Spirit,
and Followers of christ, by whom all things Are thus made New, Answer all this, by being New creatures, that we may serve him, in the newness of the Spirit,
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That is, that we being delivered from the manifold difficult Impositions of the Mosaick Law, all which we could not fulfil, and from the Curse upon those which did not, we should now serve God, with new Hearts,
That is, that we being Delivered from the manifold difficult Impositions of the Mosaic Law, all which we could not fulfil, and from the Curse upon those which did not, we should now serve God, with new Hearts,
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2. There is yet another Argument, from the Circumstance of •ime, In the begining of the New Year, which makes the Exhortation seasonable, to press you to be New creatures. And when may I expect to be attentively heard upon such a Subject,
2. There is yet Another Argument, from the Circumstance of •ime, In the beginning of the New Year, which makes the Exhortation seasonable, to press you to be New creatures. And when may I expect to be attentively herd upon such a Subject,
if not at such a season, when I may hope several of you have had serious reflexions, this very Morning, upon Time and Eternity, from the Conclusion of the last Year, and the beginning of another; to awaken your Thankfulness for the Mercies of the year past, and your Repentance for the sins of it,
if not At such a season, when I may hope several of you have had serious reflexions, this very Morning, upon Time and Eternity, from the Conclusion of the last Year, and the beginning of Another; to awaken your Thankfulness for the mercies of the year past, and your Repentance for the Sins of it,
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It will be sad, if the Experience of another Year do not teach us some Ʋnderstanding, when day unto day uttereth Knowledg, and night unto night might teach us Wisdom. The very thoughts of our hasty Time, measured by Years, and Months, and Weeks, and Days, should put us upon considering how irrevocable, and past recovery is the last year, and all our former years, it being utterly impossible to call back Yesterday. Almighty Power may stop the course of the Sun,
It will be sad, if the Experience of Another Year do not teach us Some Ʋnderstanding, when day unto day utters Knowledge, and night unto night might teach us Wisdom. The very thoughts of our hasty Time, measured by years, and Months, and Weeks, and Days, should put us upon considering how irrevocable, and past recovery is the last year, and all our former Years, it being utterly impossible to call back Yesterday. Almighty Power may stop the course of the Sun,
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And oh how small a point doth separate and distinguish that, which is past, from that which is yet to come! They are divided by one Moment, by an Instant that is almost nothing;
And o how small a point does separate and distinguish that, which is past, from that which is yet to come! They Are divided by one Moment, by an Instant that is almost nothing;
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And certainly the changes of the year past should be very instructive, and give us many Reflexions, according to our Sins, and Mercies; according to the Trials, and Exercises we have been carried through, this last year.
And Certainly the changes of the year passed should be very instructive, and give us many Reflexions, according to our Sins, and mercies; according to the Trials, and Exercises we have been carried through, this last year.
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While their immortal Spirits are some in Heaven, and others in the place of Torment. And of the multitude that have dyed this last year, could we but separate the corrupted, putrifying Relicks of those Persons, whom we Honoured, Valued,
While their immortal Spirits Are Some in Heaven, and Others in the place of Torment. And of the multitude that have died this last year, could we but separate the corrupted, Putrifying Relics of those Persons, whom we Honoured, Valued,
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What a Change is made in a few Months, as to every of them? And the like may be our own Case, within a few Months from this moment, long before the end of this year we now begin.
What a Change is made in a few Months, as to every of them? And the like may be our own Case, within a few Months from this moment, long before the end of this year we now begin.
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but that our Names may be amongst those who shall not out-live this? It is true, It may be, you shall live to see the Conclusion of this New-year, but, it may be, you shall not live till Midsummer.
but that our Names may be among those who shall not outlive this? It is true, It may be, you shall live to see the Conclusion of this New-year, but, it may be, you shall not live till Midsummer.
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But you will almost All be ready to say, To whom, in particular, do you speak this? Sure not to me. Yes, I speak it to you, to every of you, whether in Youth or Age; To you Parents, and to you that are Children; To you Masters, and to you Servants; To you Husbands, and to you Wives; To you before me,
But you will almost All be ready to say, To whom, in particular, do you speak this? Sure not to me. Yes, I speak it to you, to every of you, whither in Youth or Age; To you Parents, and to you that Are Children; To you Masters, and to you Servants; To you Husbands, and to you Wives; To you before me,
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Nay, Elder Persons are ready to excuse themselves and say, They have many Seniors to go before them; That many who are Elder than they, they see, do yet hold out year after year.
Nay, Elder Persons Are ready to excuse themselves and say, They have many Seniors to go before them; That many who Are Elder than they, they see, do yet hold out year After year.
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And so, neither Young, nor Old, will admit the Supposition, as to their own case; Nor You, nor You, nor any body, will believe they shall dye this year. And so the next year, I doubt not, your Hearts will say the same as now; for there will be the same pretence:
And so, neither Young, nor Old, will admit the Supposition, as to their own case; Nor You, nor You, nor any body, will believe they shall die this year. And so the next year, I doubt not, your Hearts will say the same as now; for there will be the same pretence:
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And how can you be certain, that you shall be the Exempted Person; Or that your nearest Relations, and those you love best, That they shall not dye this year? Your Parents, your Pastors, your Husbands,
And how can you be certain, that you shall be the Exempted Person; Or that your nearest Relations, and those you love best, That they shall not die this year? Your Parents, your Pastors, your Husbands,
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you will as hardly admit the thoughts that they shall dye this year; But if some or other of those, that now hear me, that now look upon me, that now listen,
you will as hardly admit the thoughts that they shall die this year; But if Some or other of those, that now hear me, that now look upon me, that now listen,
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However, I must tell you, If, after all the Changes which we have seen within a Twelve month, (and which every year brings fresh experience of,) we will not look forward to our own great change;
However, I must tell you, If, After all the Changes which we have seen within a Twelve Monn, (and which every year brings fresh experience of,) we will not look forward to our own great change;
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If we will not heartily concern our selves for our greatest, truest Interest, and prepare for an Everlasting State, by voluntary, vital Union with the Son of God;
If we will not heartily concern our selves for our greatest, Truest Interest, and prepare for an Everlasting State, by voluntary, vital union with the Son of God;
If neither the Experience of others nor so much as we have had of our own, will awaken us to change our course. You must know, that the Holiness of God, his Justice,
If neither the Experience of Others nor so much as we have had of our own, will awaken us to change our course. You must know, that the Holiness of God, his justice,
at the end whereof he institutes the Sacrament of the Supper, and then makes a large Pathetical Discourse, contained in the 15th and 16th Chapters. Upon which followed his admirable Mediatory Prayer in the 17th Chapter.
At the end whereof he institutes the Sacrament of the Supper, and then makes a large Pathetical Discourse, contained in the 15th and 16th Chapters. Upon which followed his admirable Mediatory Prayer in the 17th Chapter.
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Now having said, and done this, having said these words, and sung an Hymn with his Disciples, he goes forth with his Disciples over the Brook Cedron, &c. The Jews, it is true, did not go out of their Houses that Night, after the Celebration of the Passover, Exod. 12.22, 24. Because of the Angels passing by the Houses of the Israelites, when the first born of the Egyptians were to be cut off;
Now having said, and done this, having said these words, and sung an Hymn with his Disciples, he Goes forth with his Disciples over the Brook Cedron, etc. The jews, it is true, did not go out of their Houses that Night, After the Celebration of the Passover, Exod 12.22, 24. Because of the Angels passing by the Houses of the Israelites, when the First born of the egyptians were to be Cut off;
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That the Israelites might not mix with the Egyptians at that time, but sprinkle the Blood of the Paschal Lamb on their own Door-posts, as a Mark of Distinction.
That the Israelites might not mix with the egyptians At that time, but sprinkle the Blood of the Paschal Lamb on their own Door-posts, as a Mark of Distinction.
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In these Two Verses we may consider, 1. The Place he passed over, the Brook Cedron. 2. The Company that was with him, his Disciples. 3. The Time, after he had eat the Passover, and instituted the Supper.
In these Two Verses we may Consider, 1. The Place he passed over, the Brook Cedron. 2. The Company that was with him, his Disciples. 3. The Time, After he had eat the Passover, and instituted the Supper.
4. The Place he retired to, that was the Garden of Gethsemane. 5. The Reason why he chose this Place, for Meditation and Prayer, the beginning of his Passion.
4. The Place he retired to, that was the Garden of Gethsemane. 5. The Reason why he chosen this Place, for Meditation and Prayer, the beginning of his Passion.
1. The Place over which he passed, the Brook Cedron; a little Rivulet of that name, between the Temple of Jerusalem, and the Mount of Olives, that ran through a dark deep Valley.
1. The Place over which he passed, the Brook Cedron; a little Rivulet of that name, between the Temple of Jerusalem, and the Mount of Olive, that ran through a dark deep Valley.
so in this, for instance, we have an eminent one, in David 's going over the Brook Cedron, when, by the Rebellion of his Son Absolon, he was forced to quit the City of Jerusalem, 2 Sam. 15th Chapter. David was then forsaken by his own Subjects,
so in this, for instance, we have an eminent one, in David is going over the Brook Cedron, when, by the Rebellion of his Son Absalom, he was forced to quit the city of Jerusalem, 2 Sam. 15th Chapter. David was then forsaken by his own Subject's,
and there prayed himself into an Agony, and wept Tears of Blood. As soon as David had passed over this Brook to the Mount of Olives, he worshipped God,
and there prayed himself into an Agony, and wept Tears of Blood. As soon as David had passed over this Brook to the Mount of Olive, he worshipped God,
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As he passed over the Brook Cedron, to the Mount of Olives, we must ascend likewise by the Cross, to God's holy Hill. But for our Encouragement, we may consider too, That he having drank of the Brook by the war, hath sanctified the bitterest Cup of Affliction unto us.
As he passed over the Brook Cedron, to the Mount of Olive, we must ascend likewise by the Cross, to God's holy Hill. But for our Encouragement, we may Consider too, That he having drank of the Brook by the war, hath sanctified the Bitterest Cup of Affliction unto us.
This little Brook, this Rivulet, would never have been fordable for us, but we must have been drowned in the Waters of Cedron, if he had not passed over before us.
This little Brook, this Rivulet, would never have been fordable for us, but we must have been drowned in the Waters of Cedron, if he had not passed over before us.
But now a Cup of Consolation is put into our hands, he hath prepared a Path for us to Mount Olivet, he hath smoothed our way to God's holy Hill, by his own Sufferings and Death;
But now a Cup of Consolation is put into our hands, he hath prepared a Path for us to Mount Olivet, he hath smoothed our Way to God's holy Hill, by his own Sufferings and Death;
2. Let us consider the Company, wherewith our Lord passed over this Brook, with his Disciples. There may be Two Accounts of this, the one, in reference to their future preaching of the Gospel;
2. Let us Consider the Company, wherewith our Lord passed over this Brook, with his Disciples. There may be Two Accounts of this, the one, in Referente to their future preaching of the Gospel;
and what more powerful Argument could they use to gain Credit to what they said, than by being able to attest the Truth of their History by their own Evidence,
and what more powerful Argument could they use to gain Credit to what they said, than by being able to attest the Truth of their History by their own Evidence,
He had foretold and forewarned them by his Discourse in the way, That they must expect to suffer. He had told them, that when the Shepherd was smitten, the Sheep should be scattered.
He had foretold and forewarned them by his Discourse in the Way, That they must expect to suffer. He had told them, that when the Shepherd was smitten, the Sheep should be scattered.
And what more likely to animate them to Patience and Perseverance, than the Example of their Lord's Voluntary Suffering? especially if in any measure they understood the Design and Reason,
And what more likely to animate them to Patience and Perseverance, than the Exampl of their Lord's Voluntary Suffering? especially if in any measure they understood the Design and Reason,
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1. We may learn from the Influence their Presence with Christ might have upon their future Ministry, by being eye-witnesses of the Truths that they delivered, That if ever Ministers would perswade others to believe any Doctrine, the best Expedient is to endeavour to be fully perswaded our selves of the Truth and Certainty of those things that we deliver.
1. We may Learn from the Influence their Presence with christ might have upon their future Ministry, by being Eyewitnesses of the Truths that they Delivered, That if ever Ministers would persuade Others to believe any Doctrine, the best Expedient is to endeavour to be Fully persuaded our selves of the Truth and Certainty of those things that we deliver.
2. From the other Reason, to encourage them to patient suffering, we may observe, That the Example of Christ's Courage and Constancy should be very influential upon all his Followers;
2. From the other Reason, to encourage them to patient suffering, we may observe, That the Exampl of Christ's Courage and Constancy should be very influential upon all his Followers;
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For he is our Captain and Forerunner, we are to follow him, and fill up that which remains of his Sufferings. All that we can suffer is but the gleaning of the Vintage,
For he is our Captain and Forerunner, we Are to follow him, and fill up that which remains of his Sufferings. All that we can suffer is but the gleaning of the Vintage,
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3. The Circumstance of Time is next to be considered, When our Lord passed over the Brook Cedron, viz. After he had instituted the Sacrament of the supper,
3. The Circumstance of Time is next to be considered, When our Lord passed over the Brook Cedron, viz. After he had instituted the Sacrament of the supper,
After he had spoken those words of Consolation, and Instruction to his Disciples, and of Petition to his Father, Then he walked over the Brook Cedron with his Disciples.
After he had spoken those words of Consolation, and Instruction to his Disciples, and of Petition to his Father, Then he walked over the Brook Cedron with his Disciples.
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After they had been present, when he put up such a Prayer to God, as that recorded in the 17. of John ▪ what could dishearten them, or damp their Courage?
After they had been present, when he put up such a Prayer to God, as that recorded in the 17. of John ▪ what could dishearten them, or damp their Courage?
We may hence take notice, That the participation of Solemn Ordinances, and Communion with God therein, is an excellent Preparative to more than ordinary Trialls What better preparation for patient and couragious suffering for Christ,
We may hence take notice, That the participation of Solemn Ordinances, and Communion with God therein, is an excellent Preparative to more than ordinary Trials What better preparation for patient and courageous suffering for christ,
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And for this Reason, we may suppose, the primitive Christians did communicate so often, every Lords Day, sometimes every Day, whenever they met for publick Worship,
And for this Reason, we may suppose, the primitive Christians did communicate so often, every lords Day, sometime every Day, whenever they met for public Worship,
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It was a little village scituated at the foot of the Mount of Olives, on which Mountain there were many Olive-trees, and so many Oil-presses in that Village. The Mount of Olives hath its name with relation to this;
It was a little village situated At the foot of the Mount of Olive, on which Mountain there were many Olive-trees, and so many Oil-presses in that Village. The Mount of Olive hath its name with Relation to this;
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and the Jewish writers call it sometimes the Mountain of Ʋnction, sometimes the Mountain of Light, sometimes the Mountain of Health, because of the use of Oyl as to all these.
and the Jewish writers call it sometime the Mountain of Ʋnction, sometime the Mountain of Light, sometime the Mountain of Health, Because of the use of Oil as to all these.
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This Garden of Gethsemane, as some think, was first planted by David, or Solomon, and then enlarged and beautified by succeeding Princes, for their Recreation and Delight.
This Garden of Gethsemane, as Some think, was First planted by David, or Solomon, and then enlarged and beautified by succeeding Princes, for their Recreation and Delight.
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in memory whereof Hellen, the Mother of Constantine the Great, afterwards built a Chappel there, which was visible in the days of Jerom; and some affirm the Virgin Mary, the Mother of our Lord, was Buried in, or near this place.
in memory whereof Hellen, the Mother of Constantine the Great, afterwards built a Chapel there, which was visible in the days of Jerome; and Some affirm the Virgae Marry, the Mother of our Lord, was Buried in, or near this place.
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and groans, and sweats, and prays, for the turning away of that Wrath from us in a Garden too, he there began his Passion for our Recovery. Our first Parents lost the Image of God by their disobedience,
and groans, and sweats, and prays, for the turning away of that Wrath from us in a Garden too, he there began his Passion for our Recovery. Our First Parents lost the Image of God by their disobedience,
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and reverse the Sentence of Condemnation, by his bloody sufferings, and Death, which begin in this Garden of Gethsemane, as the Promise of it was first made in the Garden of Eden, that the Seed of the Woman should bruise the Serpents-head.
and reverse the Sentence of Condemnation, by his bloody sufferings, and Death, which begin in this Garden of Gethsemane, as the Promise of it was First made in the Garden of Eden, that the Seed of the Woman should bruise the Serpents-head.
Compare Eden and Gethsemane. We were first seduced by the old Serpent in the Garden of Eden; and his Head was bruised by the Agony, and Bloody Passion of Christ, which began in this Garden of Gethsemane. In the one Garden, the Devil conquered the first Adam; but is overcome by the second Adam in the other, when he resolved to drink the cup, saying, Not my Will, but thine be done.
Compare Eden and Gethsemane. We were First seduced by the old Serpent in the Garden of Eden; and his Head was Bruised by the Agony, and Bloody Passion of christ, which began in this Garden of Gethsemane. In the one Garden, the devil conquered the First Adam; but is overcome by the second Adam in the other, when he resolved to drink the cup, saying, Not my Will, but thine be done.
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for which our blessed Redeemer had a bloody Sweat in the Second, the Garden of Gethsemane. We were turned out of the earthly Paradise by sinning in the first; we have the Purchace of the heavenly Paradise by our Lord's Suffering, which began in the second. The beginning of our Calamity,
for which our blessed Redeemer had a bloody Sweat in the Second, the Garden of Gethsemane. We were turned out of the earthly Paradise by sinning in the First; we have the Purchase of the heavenly Paradise by our Lord's Suffering, which began in the second. The beginning of our Calamity,
and of all the miseries of Mankind, had its rise in the Garden of Eden: And the beginning of the Messias Passion for our recovery, was in the Garden of Gethsemane; There our Lord signed the Decree for his own Crucifixion by his bloody Sweat, as the Pledge and earnest of his shedding his Blood, the next day, upon the Cross.
and of all the misery's of Mankind, had its rise in the Garden of Eden: And the beginning of the Messias Passion for our recovery, was in the Garden of Gethsemane; There our Lord signed the decree for his own Crucifixion by his bloody Sweat, as the Pledge and earnest of his shedding his Blood, the next day, upon the Cross.
2. Another, and more evident Reason, why our Lord chose this Garden, was because it was a solitary place, fit for Meditation, and Prayer, and the more solemn Preparation of himself for his Crucifixion, which was now so near.
2. another, and more evident Reason, why our Lord chosen this Garden, was Because it was a solitary place, fit for Meditation, and Prayer, and the more solemn Preparation of himself for his Crucifixion, which was now so near.
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For all the Levitical Sacrifices were first consecrated by Prayer, before they were burnt upon the Altar. This Lamb of God, the truth of all those Sacrifices, the Substance of all those Types, was first to devote himself to God by Prayer, before he was nailed to the Cross;
For all the Levitical Sacrifices were First consecrated by Prayer, before they were burned upon the Altar. This Lamb of God, the truth of all those Sacrifices, the Substance of all those Types, was First to devote himself to God by Prayer, before he was nailed to the Cross;
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or by vain or wanton Discourses, or by uncharitable and backbiting Stories of others &c. Or when you are alone, by wanton and lustful thoughts, by speculative uncleanness, wicked projects &c. But thus to retire into a Garden, is to retreat from men,
or by vain or wanton Discourses, or by uncharitable and backbiting Stories of Others etc. Or when you Are alone, by wanton and lustful thoughts, by speculative uncleanness, wicked projects etc. But thus to retire into a Garden, is to retreat from men,
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Especially in your Garden walks Meditate on the Garden of Eden, and think of this Garden of Gethsemane. Consider how Man sinned in the one, and how Christ suffered in an Agony in the other. First, From the Garden of Eden, you may take occasion to contemplate the State of Innocence, the Entrance of Sin, the Fall of our First Parents, the Subtilty of the Tempter, the Danger of Gratifying the Sensual Appetite, from their Example in Eating the Forbidden Fruit;
Especially in your Garden walks Meditate on the Garden of Eden, and think of this Garden of Gethsemane. Consider how Man sinned in the one, and how christ suffered in an Agony in the other. First, From the Garden of Eden, you may take occasion to contemplate the State of Innocence, the Entrance of since, the Fallen of our First Parents, the Subtlety of the Tempter, the Danger of Gratifying the Sensual Appetite, from their Exampl in Eating the Forbidden Fruit;
the prevalency of Temptation, when a near and Beloved Relation is the Instrument of the Devil, to urge it, &c. Secondly, Think of the Garden of Gethsemane too,
the prevalency of Temptation, when a near and beloved Relation is the Instrument of the devil, to urge it, etc. Secondly, Think of the Garden of Gethsemane too,
when you are delighting your self in some pleasant Walk in your own Garden. Think how the Son of God lay prostrate on his Face in an Agony, in this Garden of Gethsemane. When you look upon a Fruit-tree, especially a Vine,
when you Are delighting your self in Some pleasant Walk in your own Garden. Think how the Son of God lay prostrate on his Face in an Agony, in this Garden of Gethsemane. When you look upon a Fruit-tree, especially a Vine,
If you are sometimes merry and chearful with your Friends in a Garden, forget not how your Saviour was exceeding sorrowful; My Soul is exceeding Sorrowful unto Death.
If you Are sometime merry and cheerful with your Friends in a Garden, forget not how your Saviour was exceeding sorrowful; My Soul is exceeding Sorrowful unto Death.
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How his Soul boiled up, as one of the Greek Expressions does signifie, and his Blood broke out at every part of his Body, with the extremity of the Heat.
How his Soul boiled up, as one of the Greek Expressions does signify, and his Blood broke out At every part of his Body, with the extremity of the Heat.
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You may consider how the First Adam was Tempted by an Evil Angel in the Garden of Eden, and the Second was Comforted in his Agony by a Good one. Adam's Sentence in the former, was, to get his living by the Sweat of his brows;
You may Consider how the First Adam was Tempted by an Evil Angel in the Garden of Eden, and the Second was Comforted in his Agony by a Good one. Adam's Sentence in the former, was, to get his living by the Sweat of his brows;
2. In that this was a Solitary Place, we may observe, That it is fit to retire for Meditation and Prayer to some Secret Place, from the Company, and Observation of others.
2. In that this was a Solitary Place, we may observe, That it is fit to retire for Meditation and Prayer to Some Secret Place, from the Company, and Observation of Others.
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There are many things, which are proper enough, and may become us in an Affectionate Prayer in secret, especially for a Penitent, which are not allowable in Social Worship, or Publick Prayer with others;
There Are many things, which Are proper enough, and may become us in an Affectionate Prayer in secret, especially for a Penitent, which Are not allowable in Social Worship, or Public Prayer with Others;
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and Passionate Expostulations with God, &c. which either Modesty, or Prudence may restrain in publick, may be used with greater Liberty in Secret, where is no Temptation to Hypocrisie, or vain-glory to abuse them.
and Passionate Expostulations with God, etc. which either Modesty, or Prudence may restrain in public, may be used with greater Liberty in Secret, where is no Temptation to Hypocrisy, or vainglory to abuse them.
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3. In that Christ retires here, to prepare himself, with the greater Solemnity, for his approaching Death; We may learn, That whenever we have a Prospect of our Change at hand, we should not content our selves with habitual preparation, but use a more solemn, distinct, and actual preparation for it.
3. In that christ retires Here, to prepare himself, with the greater Solemnity, for his approaching Death; We may Learn, That whenever we have a Prospect of our Change At hand, we should not content our selves with habitual preparation, but use a more solemn, distinct, and actual preparation for it.
We sleep every night in the outer Chambers of Death, and should, by Prayer, prepare our selves for it, even for that Image of Death: And shall we not, much more,
We sleep every night in the outer Chambers of Death, and should, by Prayer, prepare our selves for it, even for that Image of Death: And shall we not, much more,
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If the Decays and Infirmities of Old Age, (the most incurable of all Diseases,) tell you, That you have not long to live, that it is high time to set your Hearts, and your Houses in order;
If the Decays and Infirmities of Old Age, (the most incurable of all Diseases,) tell you, That you have not long to live, that it is high time to Set your Hearts, and your Houses in order;
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You that have one foot in the Grave already, forget not this, least the Devil trip up the other before you are Ready. But you that have served the Lord from your Youth, and have the comfortable Review of your past sincerity, in walking with God;
You that have one foot in the Grave already, forget not this, lest the devil trip up the other before you Are Ready. But you that have served the Lord from your Youth, and have the comfortable Review of your passed sincerity, in walking with God;
you may rejoyce upon any such Summons, that your Race is almost run; Your warfare will shortly be accomplished; you have but a few steps more of your pilgrimage to make;
you may rejoice upon any such Summons, that your Raze is almost run; Your warfare will shortly be accomplished; you have but a few steps more of your pilgrimage to make;
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Let us take notice of Christ's willingness, and Resolvedness to suffer Death, and what an Obligation it lays upon us of Love and Gratitude to this Merciful Saviour.
Let us take notice of Christ's willingness, and Resolvedness to suffer Death, and what an Obligation it lays upon us of Love and Gratitude to this Merciful Saviour.
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This I shall a little urge, as suitable to the past Solemnity of this day to make us Thankful, who have been Partakers of the Memorials of his dying Love, in the Sacrament of the Supper.
This I shall a little urge, as suitable to the past Solemnity of this day to make us Thankful, who have been Partakers of the Memorials of his dying Love, in the Sacrament of the Supper.
He freely offered himself in the Council of God, to undertake our Redemption; He voluntarily quitted his Fathers Bosom in the fulness of Time, to assume our Nature, and therein suffer and die.
He freely offered himself in the Council of God, to undertake our Redemption; He voluntarily quit his Father's Bosom in the fullness of Time, to assume our Nature, and therein suffer and die.
It had been Injustice to punish an Innocent, who was unwilling to suffer in the place of a Criminal; But he gave himself a Sacrifice of a sweet smelling Odour unto God for us.
It had been Injustice to Punish an Innocent, who was unwilling to suffer in the place of a Criminal; But he gave himself a Sacrifice of a sweet smelling Odour unto God for us.
He proves, that he might have escaped if he would, for he speaks but a mild word, saying, I am he, and they all fall to the ground, as if he had come to apprehend them, and not they him. After this, he would not work a Miracle to gratifie the Curiosity of Herod, and make him his Friend, in order to his Deliverance.
He Proves, that he might have escaped if he would, for he speaks but a mild word, saying, I am he, and they all fallen to the ground, as if he had come to apprehend them, and not they him. After this, he would not work a Miracle to gratify the Curiosity of Herod, and make him his Friend, in order to his Deliverance.
Yea, he was silent under all the Accusations of the False Witnesses, and afterward bore his own Cross, as far as he was able, towards the place of Execution;
Yea, he was silent under all the Accusations of the False Witnesses, and afterwards boar his own Cross, as Far as he was able, towards the place of Execution;
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and found him dead, which prevented the breaking of his Bones, and accomplished the Prophecy concerning him, which says, A bone of him shall not be broken, they wondered he was dead so quickly;
and found him dead, which prevented the breaking of his Bones, and accomplished the Prophecy Concerning him, which Says, A bone of him shall not be broken, they wondered he was dead so quickly;
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The Original words are very emphatical, to express Sadness, and Fear, and such Affections of the Soul; His Soul, not his Body; nor his Soul with Sympathy only with his Body:
The Original words Are very emphatical, to express Sadness, and fear, and such Affections of the Soul; His Soul, not his Body; nor his Soul with sympathy only with his Body:
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and the Soul being the Principal in the commission of Sin, the Redeemer, who was to expiate sin, suffered in his Soul; My Soul is exceeding sorrowful, even to death;
and the Soul being the Principal in the commission of since, the Redeemer, who was to expiate since, suffered in his Soul; My Soul is exceeding sorrowful, even to death;
Which makes him pray and cry in such a manner to his Father for the passing away of the Cup, Father, if it be possible, let this Cup pass from me? Father, save me from this hour!
Which makes him pray and cry in such a manner to his Father for the passing away of the Cup, Father, if it be possible, let this Cup pass from me? Father, save me from this hour!
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when the greatness of his Agony, and the extream Sufferings of his Soul are above our thoughts to conceive, who understand so little of the evil of sin,
when the greatness of his Agony, and the extreme Sufferings of his Soul Are above our thoughts to conceive, who understand so little of the evil of since,
and continued to love him, &c. Let us consider him incompassed with Grief, and seized by sorrow, appaled with Fear, lying prostrate on his Face on the ground, deprecating that Cup of vengeance, which the Justice of God had mingled, saying, Father, if it be possible let this Cup pass from me!
and continued to love him, etc. Let us Consider him encompassed with Grief, and seized by sorrow, appalled with fear, lying prostrate on his Face on the ground, deprecating that Cup of vengeance, which the justice of God had mingled, saying, Father, if it be possible let this Cup pass from me!
He adores his Majesty, he owns his Omnipotence, he takes hold of his Power, he pleads his filial Relation, with all imaginable earnestness, submission, and importunity;
He adores his Majesty, he owns his Omnipotence, he Takes hold of his Power, he pleads his filial Relation, with all imaginable earnestness, submission, and importunity;
as if nothing else would, yet his Importunity might, prevail for the removal of the Cup. And yet notwithstanding all this, he was then Willing; All the struglings of his Innocent Nature issued in this, That the Will of God should be done, and his Glory be accomplished. Holy Father, glorifie thy self;
as if nothing Else would, yet his Importunity might, prevail for the removal of the Cup. And yet notwithstanding all this, he was then Willing; All the strugglings of his Innocent Nature issued in this, That the Will of God should be done, and his Glory be accomplished. Holy Father, Glorify thy self;
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of a possibility in respect of the Divine Will, and Glory, rather than of the Divine Power. And having two Natures, he must needs have two Wills, he could not else be the true Son of God, and true Man. He desires to decline his Sufferings as a Man, for so they were against Nature;
of a possibility in respect of the Divine Will, and Glory, rather than of the Divine Power. And having two Nature's, he must needs have two Wills, he could not Else be the true Son of God, and true Man. He Desires to decline his Sufferings as a Man, for so they were against Nature;
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We may abhor a Medicine as bitter, and yet resolve to take it as wholsome. So that after all the reluctance of his Humane Nature, he was still willing;
We may abhor a Medicine as bitter, and yet resolve to take it as wholesome. So that After all the reluctance of his Humane Nature, he was still willing;
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This Garden of Gethsemane was on the side of the Mount of Olives, and that we are told was at the distance of a Sabbath-days Journey from Jerusalem, Act. 1.12.
This Garden of Gethsemane was on the side of the Mount of Olive, and that we Are told was At the distance of a Sabbath-days Journey from Jerusalem, Act. 1.12.
If we reckon from the foot of the Mountain, or the 〈 … 〉 part of it unto the City, it is tho•ght to be about five or six 〈 … 〉 thousand 〈 … 〉 •ting by 〈 … 〉 measured.
If we reckon from the foot of the Mountain, or the 〈 … 〉 part of it unto the city, it is tho•ght to be about five or six 〈 … 〉 thousand 〈 … 〉 •ting by 〈 … 〉 measured.
And it is most probable, that the People in the Wilderness were to keep from the Tabernacle, at the distance of two thousand Cubits; And, on that account, this distance is supposed the measure of a Sabbath-days Journey, when they went to the Ark to Worship.
And it is most probable, that the People in the Wilderness were to keep from the Tabernacle, At the distance of two thousand Cubits; And, on that account, this distance is supposed the measure of a Sabbath-days Journey, when they went to the Ark to Worship.
It is an ordinary Tradition among the Jews, That it was not lawful on their Sabbaths to walk above two thousand cubits, which seems to be founded on that Text, Josh. 3.4. where the People are commanded in their March after the Ark, and on either side of it, to keep at the distance of two thousand cubits;
It is an ordinary Tradition among the jews, That it was not lawful on their Sabbaths to walk above two thousand cubits, which seems to be founded on that Text, Josh. 3.4. where the People Are commanded in their March After the Ark, and on either side of it, to keep At the distance of two thousand cubits;
and when they encamped, did usually pitch their Tents at that distance from the Ark: And so the Custom arose of travelling but 2000 cubits on their Sabbath-days, which is reckon'd not above half a mile.
and when they encamped, did usually pitch their Tents At that distance from the Ark: And so the Custom arose of traveling but 2000 cubits on their Sabbath-days, which is reckoned not above half a mile.
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It may be, for this reason, the Holy Ghost measures the distance between Jerusalem, and the Mount of Olives, by a Sabbath-days Journey, and not by so many Furlongs;
It may be, for this reason, the Holy Ghost measures the distance between Jerusalem, and the Mount of Olive, by a Sabbath-days Journey, and not by so many Furlongs;
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1. Since our Lord was wont to retire from Jerusalem to the Mount of Olives for Meditation and Prayer; Let me hence take occasion to press these Duties.
1. Since our Lord was wont to retire from Jerusalem to the Mount of Olive for Meditation and Prayer; Let me hence take occasion to press these Duties.
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You have been often told, That the Conscientious performance of Secret prayer, will make you leave sinning, or a Course of sin will make you desist daily serious praying.
You have been often told, That the Conscientious performance of Secret prayer, will make you leave sinning, or a Course of since will make you desist daily serious praying.
2. I infer from this example of our Lord, That after the participation of solemn Odinances, especially on the Lord's-day, it is very fit and useful for Christians, to retire by themselves, to spend some time alone, in Meditation and prayer;
2. I infer from this Exampl of our Lord, That After the participation of solemn Ordinances, especially on the Lord's day, it is very fit and useful for Christians, to retire by themselves, to spend Some time alone, in Meditation and prayer;
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and Solemn Ordinances of Christ, as the End, and Reason, for which I will press it. 1, That you retire in order to the confession of Sin, and the Exercise of Repentance. That when you have finished the publick work of a Sabbath,
and Solemn Ordinances of christ, as the End, and Reason, for which I will press it. 1, That you retire in order to the Confessi of since, and the Exercise of Repentance. That when you have finished the public work of a Sabbath,
What unsuitableness of Spirit there has been to heavenly Mysteries, or what unprepared Addresses we have made to the Majesty of Heaven and Earth, the roving of our Fancies, the vanity of our Thoughts &c. We should humble our selves on such Occasions, That we attended with no more Reverence and Diligence to the Word of God;
What unsuitableness of Spirit there has been to heavenly Mysteres, or what unprepared Addresses we have made to the Majesty of Heaven and Earth, the roving of our Fancies, the vanity of our Thoughts etc. We should humble our selves on such Occasions, That we attended with no more reverence and Diligence to the Word of God;
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before we came, with no more Repentance for our past Guilt, no more hungering after the Bread of Life, no more spiritual Thirst for the Fountain of Living Waters.
before we Come, with no more Repentance for our past Gilded, no more hungering After the Bred of Life, no more spiritual Thirst for the Fountain of Living Waters.
In a word, we may lament (for the most part I fear we may) after such Ordinances, that our Spirits were but in a common frame, our Repentance so partial, our Love so cold, our Faith so weak, our Hope so low.
In a word, we may lament (for the most part I Fear we may) After such Ordinances, that our Spirits were but in a Common frame, our Repentance so partial, our Love so cold, our Faith so weak, our Hope so low.
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Desires so faint, Charity so narrow, Thankfulness and Joy so little, in the Participarion of such Glorious Mysteries, in conversing with such adorable Objects, under the Offers of such rich Grace, under the loud Calls to such manifest Duty, under the Assurances and Expectations of such great and blessed things,
Desires so faint, Charity so narrow, Thankfulness and Joy so little, in the Participarion of such Glorious Mysteres, in conversing with such adorable Objects, under the Offers of such rich Grace, under the loud Calls to such manifest Duty, under the Assurances and Expectations of such great and blessed things,
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Have we been convinced of any Duty we had formerly neglected? Shall not the Reflection on it excite us to beg Wisdom and Strength to perform that Duty? Has any sin been called to remembrance, by the preaching of the Word? Should we not beg Forgiveness,
Have we been convinced of any Duty we had formerly neglected? Shall not the Reflection on it excite us to beg Wisdom and Strength to perform that Duty? Has any since been called to remembrance, by the preaching of the Word? Should we not beg Forgiveness,
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and Grace to leave and forsake it, as the best Testimony of our Repentance? Have we joyned in Prayer and Supplication with others for the greatest Blessings,
and Grace to leave and forsake it, as the best Testimony of our Repentance? Have we joined in Prayer and Supplication with Others for the greatest Blessings,
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and shall w• not beg that God would heal our ••st •a•k slidings, and confirm our holy Resolutions, That having sworn, we may perform it, that we will keep his righteous Judgments?
and shall w• not beg that God would heal our ••st •a•k slidings, and confirm our holy Resolutions, That having sworn, we may perform it, that we will keep his righteous Judgments?
and think of these things, that you may wrestle with God in secret for a further blessing. O, what can he deny you, when he hath given you his Son, and sealed that Gift in so solemn a manner? Go therefore,
and think of these things, that you may wrestle with God in secret for a further blessing. Oh, what can he deny you, when he hath given you his Son, and sealed that Gift in so solemn a manner? Go Therefore,
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Pray earnestly for your selves, your Families and Relatives, for your Ministers and Fellow Christians, for all that have communicated this day with you, and in other Assemblies;
prey earnestly for your selves, your Families and Relatives, for your Ministers and Fellow Christians, for all that have communicated this day with you, and in other Assemblies;
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Thank him for another Opportunity, for the Communion of the Body and Blood of Christ, and for so much health as to be able to partake of such a Priviledge in a publick Solemnity. But above all,
Thank him for Another Opportunity, for the Communion of the Body and Blood of christ, and for so much health as to be able to partake of such a Privilege in a public Solemnity. But above all,
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as the Foundation of all the rest, for that inestimable Blessing of Divine Love, the Gift of his Son, for the inexpressible Love of Christ, in giving himself for us Sinners, and Enemies, and while we were so.
as the Foundation of all the rest, for that inestimable Blessing of Divine Love, the Gift of his Son, for the inexpressible Love of christ, in giving himself for us Sinners, and Enemies, and while we were so.
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for the Offer of Forgiveness by a Covenant of Grace, for the Promise of Eternal Life by Christ, purchased by his Blood, confirmed by the Word and Oath of God, who cannot lye, witnessed to many ways by the Holy Spirit, made sure by the Everlasting Covenant,
for the Offer of Forgiveness by a Covenant of Grace, for the Promise of Eternal Life by christ, purchased by his Blood, confirmed by the Word and Oath of God, who cannot lie, witnessed to many ways by the Holy Spirit, made sure by the Everlasting Covenant,
We may Express our Gratitude and Joy, to some such Purpose, as this, which follows; O my gracious God, thou hast surpast all humane Comprehension in thy Love!
We may Express our Gratitude and Joy, to Some such Purpose, as this, which follows; Oh my gracious God, thou hast surpassed all humane Comprehension in thy Love!
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and melt my cold and hardn'd heart? Angels are admiring these Miracles of Love and shall not I admire them? Their Love to us doth cause 'em to Rejoyce, while they stand by, and see our Heavenly Feast;
and melt my cold and hardened heart? Angels Are admiring these Miracles of Love and shall not I admire them? Their Love to us does cause they to Rejoice, while they stand by, and see our Heavenly Feast;
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Oh what an addition would it be to all this precious Mercy, if this Love poured out might draw forth mine, and my soul might flame by approaching unto these thy flames? and that Love drawn out by the sense of Love might be all my Life? O that I could love thee, as much as I would Love thee!
O what an addition would it be to all this precious Mercy, if this Love poured out might draw forth mine, and my soul might flame by approaching unto these thy flames? and that Love drawn out by the sense of Love might be all my Life? O that I could love thee, as much as I would Love thee!
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and Passengers to it, and Expectants of it, under the Conduct of so sure a Guide? O then we shall love thee, without these sinfull pauses and defects, in another measure and another manner than now we do.
and Passengers to it, and Expectants of it, under the Conduct of so sure a Guide? O then we shall love thee, without these sinful pauses and defects, in Another measure and Another manner than now we do.
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What hath this vaine world to do with my Affections? what is there in all the sufferings, that man can lay upon me, that I should not joyfully accept them,
What hath this vain world to do with my Affections? what is there in all the sufferings, that man can lay upon me, that I should not joyfully accept them,
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for his sake that hath redeem'd me from Hell, by such matchless voluntary sufferings? Lord seeing thou so regardest so vile a Worm, my Heart, my Tongue, my Hand confess that I am wholly Thine.
for his sake that hath redeemed me from Hell, by such matchless voluntary sufferings? Lord seeing thou so regardest so vile a Worm, my Heart, my Tongue, my Hand confess that I am wholly Thine.
nor venture on that sin, which kill'd my Lord? And now thou hast chosen so low a dwelling, O be not a stranger to the heart thou hast so freely chosen!
nor venture on that since, which killed my Lord? And now thou hast chosen so low a Dwelling, Oh be not a stranger to the heart thou hast so freely chosen!
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and the light of thy Countenance? and destroy this Carnality, selfishness, and unbelief! and let the world see, that God will make a Palace of the lowest Heart,
and the Light of thy Countenance? and destroy this Carnality, selfishness, and unbelief! and let the world see, that God will make a Palace of the lowest Heart,
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To conclude, Did we thus retire at the close of every Lords day, after the Participation of solemn Ordinances, to renew our Repentance, to beg needful Mercies, to offer the sacrifices of Praise and Thanksgivings,
To conclude, Did we thus retire At the close of every lords day, After the Participation of solemn Ordinances, to renew our Repentance, to beg needful mercies, to offer the Sacrifices of Praise and Thanksgivings,
it would be so influential to exercise, and increase our Grace, to promote our Assurance, to secure our Establishment and Perseverance, to render us useful in the World,
it would be so influential to exercise, and increase our Grace, to promote our Assurance, to secure our Establishment and Perseverance, to render us useful in the World,
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OUR Lords condescention to wash the Feet of his Disciples, and the discourse between Him and the Apostle Peter upon that occasion, contains many things very observable and Instructive unto all Christians.
OUR lords condescension to wash the Feet of his Disciples, and the discourse between Him and the Apostle Peter upon that occasion, contains many things very observable and Instructive unto all Christians.
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he wonders he should ever design or attempt so low a service, He cries out as a man amazed 13. John 6. Lord doest thou wash my Feet? words that savor of humble respect. and Reverence unto Christ:
he wonders he should ever Design or attempt so low a service, He cries out as a man amazed 13. John 6. Lord dost thou wash my Feet? words that savour of humble respect. and reverence unto christ:
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and had he proceeded no farther, it had been very commendable, for these expressions seem to proceed from a true sence of his owne unworthiness, considering both himselfe,
and had he proceeded no farther, it had been very commendable, for these expressions seem to proceed from a true sense of his own unworthiness, considering both himself,
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This gave occasion for that severe Rebuke and Threatning, which went to his very heart in those words of Christ, If I wash thee not, thou hast no part in me, no Intrest in me, no communion with me.
This gave occasion for that severe Rebuke and Threatening, which went to his very heart in those words of christ, If I wash thee not, thou hast no part in me, no Interest in me, no communion with me.
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Upon this we find the Apostle Peter submitts to his Saviour, and instead of denying that he should wash his feet, he passionately cries out, not my Feet only, but my hands and head too, i. e.
Upon this we find the Apostle Peter submits to his Saviour, and instead of denying that he should wash his feet, he passionately cries out, not my Feet only, but my hands and head too, i. e.
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our Lord tells him, that was not necessary, for he that washeth, need not but to wash his feet, verse 10. as one that comes out of a Bath, may have contracted some Filth in walking out of it,
our Lord tells him, that was not necessary, for he that washes, need not but to wash his feet, verse 10. as one that comes out of a Bath, may have contracted Some Filth in walking out of it,
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as often as they came out, and returned againe, did only wash their Feet. Doubtless therefore the necessity of inward Purification and Holiness must be comprehended,
as often as they Come out, and returned again, did only wash their Feet. Doubtless Therefore the necessity of inward Purification and Holiness must be comprehended,
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In the beginning of this Chapter, the Apostle reproves a very unwarrantable Practice among these Corinthians, to implead one another in matters of Right and Wrong, before the Heathen Tribunals:
In the beginning of this Chapter, the Apostle reproves a very unwarrantable Practice among these Corinthians, to implead one Another in matters of Right and Wrong, before the Heathen Tribunals:
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which seems to blemish the Christian Profession, and contradicted the prescribed Rule of our Lord. Matth. 18.15. they were also Injurious, and Unjust in their Carriage to their Brethren:
which seems to blemish the Christian Profession, and contradicted the prescribed Rule of our Lord. Matthew 18.15. they were also Injurious, and Unjust in their Carriage to their Brothers:
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from which he Indeavours to deter them. 1. By that dreadful threatning, vers. 9. Know you not, that the unrighteous shall not inherit the Kingdom of Heaven? And for the farther confirmation of it, enumerates several kinds of such Persons;
from which he Endeavours to deter them. 1. By that dreadful threatening, vers. 9. Know you not, that the unrighteous shall not inherit the Kingdom of Heaven? And for the farther confirmation of it, enumerates several Kinds of such Persons;
and bids them look well to it, and not deceive themselves (tho' one would hardly think that men should be deceived in so plain a case) as if their profession of Christianity would save them,
and bids them look well to it, and not deceive themselves (though one would hardly think that men should be deceived in so plain a case) as if their profession of Christianity would save them,
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He then adds another argument in this Text, to diswade them from such an unchristian Behaviour, viz. from the mighty Change, that had been wrought upon several of them, by their Conversion to the Faith of Christ.
He then adds Another argument in this Text, to dissuade them from such an unchristian Behaviour, viz. from the mighty Change, that had been wrought upon several of them, by their Conversion to the Faith of christ.
Others think we may consider this being Washed as the general Term comprehending the other two, Sanctification, and Justification. For we find that expression used in both senses:
Others think we may Consider this being Washed as the general Term comprehending the other two, Sanctification, and Justification. For we find that expression used in both Senses:
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And our Lord is said to have loved us, and washed us from our sins, in his owne blood! Rev. 1.5. Which comprehends both the forgiveness of sin, and the sanctifying influence of the spirit of Christ.
And our Lord is said to have loved us, and washed us from our Sins, in his own blood! Rev. 1.5. Which comprehends both the forgiveness of since, and the sanctifying influence of the Spirit of christ.
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but hath the same import with the other two expressions, Washed, and sanctified, so the expression 12. Dan. which we render turn many to Righteousness, in the Original is Justifie many.
but hath the same import with the other two expressions, Washed, and sanctified, so the expression 12. Dan. which we render turn many to Righteousness, in the Original is Justify many.
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So Sanctification they think may be comprehended under the term Justified, Rom. 8.30. Or else one of the greatest Advantages we enjoy by Christ is not there enumerated.
So Sanctification they think may be comprehended under the term Justified, Rom. 8.30. Or Else one of the greatest Advantages we enjoy by christ is not there enumerated.
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and whereby those Corinthians, who were vile and impure before, are now qualified for the Kingdom of God, Tit. 3.5.6.1. However I exclude not our being washed from the guilt of sin, as part of the Sense of this Text; but it is the other Washing by Sanctification, of which I would speak at this time.
and whereby those Corinthians, who were vile and impure before, Are now qualified for the Kingdom of God, Tit. 3.5.6.1. However I exclude not our being washed from the guilt of since, as part of the Sense of this Text; but it is the other Washing by Sanctification, of which I would speak At this time.
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In the Name of the Lord Jesus, and by the Spirit of our God, &c. 1. In the Name of the Lord Jesus, or by, and through the Name of the Lord Jesus Christ, as the Greek Particle doth often signifie.
In the Name of the Lord jesus, and by the Spirit of our God, etc. 1. In the Name of the Lord jesus, or by, and through the Name of the Lord jesus christ, as the Greek Particle does often signify.
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why the word Justified is put last, or search for the like Instances of an NONLATINALPHABET, or NONLATINALPHABET, tho such may be given, to vindicate the order of the Expressions;
why the word Justified is put last, or search for the like Instances of an, or, though such may be given, to vindicate the order of the Expressions;
and why the Name of Christ, which especially refers to Justification, should be mentioned before the Spirit of our God, which especially refers to Sanctification, which yet is named before our being Justified.
and why the Name of christ, which especially refers to Justification, should be mentioned before the Spirit of our God, which especially refers to Sanctification, which yet is nam before our being Justified.
In the Name of the Lord Jesus Christ, or by his Name, may import, in the General, for the sake of Christ, upon the account of his Merit, and Mediation:
In the Name of the Lord jesus christ, or by his Name, may import, in the General, for the sake of christ, upon the account of his Merit, and Mediation:
this is the Name, that is given him above every Name, and so in, by, or through the Name of Christ, does signifie, through faith in him, as the only Mediator between God and Man. In several like Expressions we must grant that Faith must be supposed, when it is not expressed:
this is the Name, that is given him above every Name, and so in, by, or through the Name of christ, does signify, through faith in him, as the only Mediator between God and Man. In several like Expressions we must grant that Faith must be supposed, when it is not expressed:
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2. It may be considered in relation to the Truth of his Doctrine, and the Divine Authority of that Revelation, which he made from God to the World, upon which his Name is engraven:
2. It may be considered in Relation to the Truth of his Doctrine, and the Divine authority of that Revelation, which he made from God to the World, upon which his Name is engraven:
for owning the profession of the Christian Religion. To this purpose our Sanctification is said to be by the belief of the Truth, John 15.3.17. chap. 17. 1 Pet. 1.22. 2 Thes. 2.13. Ye are clean through the word that I have spoken to you, sayes our blessed Lord.
for owning the profession of the Christian Religion. To this purpose our Sanctification is said to be by the belief of the Truth, John 15.3.17. chap. 17. 1 Pet. 1.22. 2 Thebes 2.13. You Are clean through the word that I have spoken to you, Says our blessed Lord.
Accordingly we find Sanctification is ascribed unto Faith in Christ, as the true Messiah, or a sound Belief of the Revelation he hath made, Act. 15.9. Purifying the heart by Faith.
Accordingly we find Sanctification is ascribed unto Faith in christ, as the true Messiah, or a found Belief of the Revelation he hath made, Act. 15.9. Purifying the heart by Faith.
In discoursing of these words I shall therefore, First, Give some brief account of the Nature of this Change, here exprest by being Washed, Sanctified and Justified. Secondly, Of the two great Means, whereby it is brought about, the Name of the Lord Jesus,
In discoursing of these words I shall Therefore, First, Give Some brief account of the Nature of this Change, Here expressed by being Washed, Sanctified and Justified. Secondly, Of the two great Means, whereby it is brought about, the Name of the Lord jesus,
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whether we are in the number of such, upon whom this Change is passed. Whether we are Washed, Sanctified, and Justified, in the Name of the Lord Jesus Christ,
whither we Are in the number of such, upon whom this Change is passed. Whither we Are Washed, Sanctified, and Justified, in the Name of the Lord jesus christ,
there could not otherwise be any need of Washing. And we find it represented in Scripture by Spots, and Blemishes, by Mire and Vomit by the Blood and Pollution of a New-born Child, by the most filthy dung and Excrements, and whatsoever is reckoned the most vile and abominable. Therefore whatsoever Excellencies and Ornaments, whatsoever Priviledges and Advantages, an Unsanctified Person may partake of, to recommend him to the eyes of the World, he is yet a Vile Person, loathed and abominable in the sight of God.
there could not otherwise be any need of Washing. And we find it represented in Scripture by Spots, and Blemishes, by Mire and Vomit by the Blood and Pollution of a Newborn Child, by the most filthy dung and Excrements, and whatsoever is reckoned the most vile and abominable. Therefore whatsoever Excellencies and Ornament, whatsoever Privileges and Advantages, an Unsanctified Person may partake of, to recommend him to the eyes of the World, he is yet a Vile Person, loathed and abominable in the sighed of God.
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and, Who can bring a clean thing out of an unclean, John 3.6. Rom. 3.10. Job 14.4. All the Purifications and Washings under the Law, did suppose our inward Defilement, and represent our need of Cleansing.
and, Who can bring a clean thing out of an unclean, John 3.6. Rom. 3.10. Job 14.4. All the Purifications and Washings under the Law, did suppose our inward Defilement, and represent our need of Cleansing.
Universally diseased and polluted, and so need to be Sanctified in Soul, Body, and Spirit, Ephes. 5.26. 1 Thes. 5.23. Isa 1.6. we read of the filthiness of the Flesh and Spirit, from which we are to be cleansed, 2 Cor. 7.1. All the Powers of the Soul, and all the Members of the Body are tainted;
Universally diseased and polluted, and so need to be Sanctified in Soul, Body, and Spirit, Ephesians 5.26. 1 Thebes 5.23. Isaiah 1.6. we read of the filthiness of the Flesh and Spirit, from which we Are to be cleansed, 2 Cor. 7.1. All the Powers of the Soul, and all the Members of the Body Are tainted;
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Heart and Hand must be Cleansed; the inward and outward Man Sanctified. Cleanse your hands ye sinners, and purifie your hearts ye double minded, Jam. 4 8.
Heart and Hand must be Cleansed; the inward and outward Man Sanctified. Cleanse your hands you Sinners, and purify your hearts you double minded, Jam. 4 8.
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There were many Philosophers and Sophists among these Corinthians, who boasted of Purity and Reformation, which came unexpressibly short of this Sanctification which I am now speaking of,
There were many Philosophers and Sophists among these Corinthians, who boasted of Purity and Reformation, which Come unexpressibly short of this Sanctification which I am now speaking of,
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6. For the sake of those who intend to come to the Lord's Table, let me add, That such Washing and Sanctification is requisite to our Communion with Christ in the special Ordinances of the Gospel, particularly that of the Lord's Supper. This is intimated by our Lord in the 13th of John, v. 7, 8. in his words to Peter, If I wash thee not, thou hast no part with me.
6. For the sake of those who intend to come to the Lord's Table, let me add, That such Washing and Sanctification is requisite to our Communion with christ in the special Ordinances of the Gospel, particularly that of the Lord's Supper. This is intimated by our Lord in the 13th of John, v. 7, 8. in his words to Peter, If I wash thee not, thou hast no part with me.
The Enquiry therefore is highly seasonable, whether we are thus Washed, and Sanctified, or not? But before I give the Characters of such Persons, it will be expected, I should speak somewhat concerning the double means of this Change, In the Name of our Lord Jesus Christ,
The Enquiry Therefore is highly seasonable, whither we Are thus Washed, and Sanctified, or not? But before I give the Characters of such Persons, it will be expected, I should speak somewhat Concerning the double means of this Change, In the Name of our Lord jesus christ,
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First. That all the Arguments laid down in Scripture, to press Sanctification and Holiness of Heart and Life, have influence and force according to our Faith. The Arguments from God, from Christ, from our selves, from the Divine Nature, from the Example and Life of Christ, from his redeeming Grace,
First. That all the Arguments laid down in Scripture, to press Sanctification and Holiness of Heart and Life, have influence and force according to our Faith. The Arguments from God, from christ, from our selves, from the Divine Nature, from the Exampl and Life of christ, from his redeeming Grace,
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because in order to our Sanctification, Christ is to be eyed, and improved several wayes. First. The Blood of Christ must be eyed in order to our Sanctification.
Because in order to our Sanctification, christ is to be eyed, and improved several ways. First. The Blood of christ must be eyed in order to our Sanctification.
The whole fruit of the Death of Christ, whereof the Sanctifying Spirit is one Principal part, is given out by the Father upon the Intercession of Christ.
The Whole fruit of the Death of christ, whereof the Sanctifying Spirit is one Principal part, is given out by the Father upon the Intercession of christ.
Thirdly. His Promise and Covenant, whereby he hath engaged to cleanse us from all Iniquity, and to sprinkle clean Water upon us, Ezek. 36.25. He hath promised his Blood shall be a Fountain open for sin and uncleaness, Zach. 13.1.
Thirdly. His Promise and Covenant, whereby he hath engaged to cleanse us from all Iniquity, and to sprinkle clean Water upon us, Ezekiel 36.25. He hath promised his Blood shall be a Fountain open for since and uncleanness, Zach 13.1.
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First, by the removing our defilement and pollution; and accordingly he is promised sometimes as a Refiners Fire, and Fullers Soap, Mal. 3.2. and sometimes under the notion of Water, Isa. 4.4.
First, by the removing our defilement and pollution; and accordingly he is promised sometime as a Refiners Fire, and Fullers Soap, Malachi 3.2. and sometime under the notion of Water, Isaiah 4.4.
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Because all things under the Law, were purged from their Typical Uncleanness, either by Fire, or Water. What would abide the Fire, was to be Purified by Fire: and what would not, was to be Cleansed by Water. Numb. 3.23.
Because all things under the Law, were purged from their Typical Uncleanness, either by Fire, or Water. What would abide the Fire, was to be Purified by Fire: and what would not, was to be Cleansed by Water. Numb. 3.23.
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First, That of our Nature, by Original Sin. Secondly, That which is contracted by Actual Sin. Thirdly. The Pollution and Defilement that cleaves to our best Duties.
First, That of our Nature, by Original Sin. Secondly, That which is contracted by Actual Sin. Thirdly. The Pollution and Defilement that cleaves to our best Duties.
Such were some of you, such Idolaters, such Drunkards, such Extortioners, such Adulterers, &c. NONLATINALPHABET, such things, such sins, were some of you, to express the heighth of their Wickedness.
Such were Some of you, such Idolaters, such Drunkards, such Extortioners, such Adulterers, etc., such things, such Sins, were Some of you, to express the height of their Wickedness.
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for his Blood and Spirit, unto which we owe this great Blessing of Sanctification? That there is a Fountain opened for Sin and Ʋncleanness, for the Men of Judah, and the Inhabitants of Jerusalem:
for his Blood and Spirit, unto which we owe this great Blessing of Sanctification? That there is a Fountain opened for since and Ʋncleanness, for the Men of Judah, and the Inhabitants of Jerusalem:
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Thirdly, Learn where to go for this Benefit even to Jesus Christ. Beg to be Sanctified through the Merits of his Death, and the Influence of his Spirit; endeavour to be sensible of thy Filthiness, and cry out, Ʋnclean, unclean: Lord, wash me throughly from my sins,
Thirdly, Learn where to go for this Benefit even to jesus christ. Beg to be Sanctified through the Merits of his Death, and the Influence of his Spirit; endeavour to be sensible of thy Filthiness, and cry out, Ʋnclean, unclean: Lord, wash me thoroughly from my Sins,
Apply the Word of God, and especially the Promises of the Gospel, in order to thy being cleansed from all the Filthiness both of Flesh and Spirit, 2 Cor. 7.1.
Apply the Word of God, and especially the Promises of the Gospel, in order to thy being cleansed from all the Filthiness both of Flesh and Spirit, 2 Cor. 7.1.
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but ye are washed: You were carnal, but you are spiritual; you were proud, but now are humble; you were Darkness, but now are Light; You were earthly and sensual, but now are heavenly; You did wallow in all manner of Impurities, but now are Holy: You were sick, but now are healed: You were defiled, but now are cleansed: You were at Enmity with God,
but you Are washed: You were carnal, but you Are spiritual; you were proud, but now Are humble; you were Darkness, but now Are Light; You were earthly and sensual, but now Are heavenly; You did wallow in all manner of Impurities, but now Are Holy: You were sick, but now Are healed: You were defiled, but now Are cleansed: You were At Enmity with God,
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and think with pleasure before-hand that they do so, &c. Oh the mighty Difference that the Grace of God hath made, between what you were, and what you now are:
and think with pleasure beforehand that they do so, etc. O the mighty Difference that the Grace of God hath made, between what you were, and what you now Are:
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as in dust and ashes, before God? trembling before his Holyness, and Majesty, who hateth your sins with a perfect hatred? being covered with shame and Confusion of face, to think of your owne vileness? That your Hearts are so disaffected to him, the Author of your Being,
as in dust and Ashes, before God? trembling before his Holiness, and Majesty, who hates your Sins with a perfect hatred? being covered with shame and Confusion of face, to think of your own vileness? That your Hearts Are so disaffected to him, the Author of your Being,
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That you have gratified those Inclinations so often, for so many years, &c. Have you thereupon been heartily desirous to be purged, and cleansed, to be Sanctified,
That you have gratified those Inclinations so often, for so many Years, etc. Have you thereupon been heartily desirous to be purged, and cleansed, to be Sanctified,
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and renewed, to be delivered from the Power, and Pollution of sin, as well as from the Damning-Guilt of it? If you have known nothing of such kind of Convictions, you have no reason to conclude that you have been Washed.
and renewed, to be Delivered from the Power, and Pollution of since, as well as from the Damning-Guilt of it? If you have known nothing of such kind of Convictions, you have no reason to conclude that you have been Washed.
as unspeakably preferable to all the Riches, and Pleasures, and Dignities of the Word? Is this your fixed Judgment? and does it put you upon the diligent use of Gods appointed Means, to recover this Image,
as unspeakably preferable to all the Riches, and Pleasures, and Dignities of the Word? Is this your fixed Judgement? and does it put you upon the diligent use of God's appointed Means, to recover this Image,
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Is there no secret way of Wickedness you Indulge, and continue in? But you loath your selves in the Presence of God, and Mourn in secret for those sins, that none but God and Conscience can charge you with? and carefully watch,
Is there no secret Way of Wickedness you Indulge, and continue in? But you loath your selves in the Presence of God, and Mourn in secret for those Sins, that none but God and Conscience can charge you with? and carefully watch,
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Is it from the Fear of God, and Love to him? Is it from the awe of his Authority? and gratitude for the Innumerable Obligations you are under by his kindness and Grace? Is it because sin is hateful and displeasing to God,
Is it from the fear of God, and Love to him? Is it from the awe of his authority? and gratitude for the Innumerable Obligations you Are under by his kindness and Grace? Is it Because since is hateful and displeasing to God,
and Christ, as well as because of its miserable and destructive Consequences and Effects to you? Is it from an inward Ruling Principle, that makes the pleasing of God your daily and delightful Work?
and christ, as well as Because of its miserable and destructive Consequences and Effects to you? Is it from an inward Ruling Principle, that makes the pleasing of God your daily and delightful Work?
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Do you pity and pray for your sinful Neighbours, Relations, and Acquaintance? Especially when they fall into the same sins, that you your selves have formerly committed, and repented of.
Do you pity and pray for your sinful Neighbours, Relations, and Acquaintance? Especially when they fallen into the same Sins, that you your selves have formerly committed, and repented of.
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Do you feel the Burden of the Body of sin and Death, and complain of it? Do you walk humbly under the sense of your remaining Pollutions? The more you are Washed,
Do you feel the Burden of the Body of since and Death, and complain of it? Do you walk humbly under the sense of your remaining Pollutions? The more you Are Washed,
and the more Assurance you have of it, the more you will mourn for your remaining Uncleaness. Ezek. 36.25.31. I will sprinkle clean water upon them, and they shall be clean:
and the more Assurance you have of it, the more you will mourn for your remaining Uncleanness. Ezekiel 36.25.31. I will sprinkle clean water upon them, and they shall be clean:
Are you Diligent in the use of all Means, for further Purification of Hearts? Is it the grief of your souls, that there is so much Filth yet remaining;
are you Diligent in the use of all Means, for further Purification of Hearts? Is it the grief of your Souls, that there is so much Filth yet remaining;
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Do you not find, that you are not cleansed enough? Do you not goe to Sermons and Sacraments, with this Desire and Design ▪ and Hope, That you may be more Sanctified in Soul, Body, and Spirit.
Do you not find, that you Are not cleansed enough? Do you not go to Sermons and Sacraments, with this Desire and Design ▪ and Hope, That you may be more Sanctified in Soul, Body, and Spirit.
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as you hope have been serviceable to this end. &c. Sixthly. How are you affected towards the Temptations, that would insnare you, and defile you again? He that is truly cleansed, will take care to keep himself Clean.
as you hope have been serviceable to this end. etc. Sixthly. How Are you affected towards the Temptations, that would ensnare you, and defile you again? He that is truly cleansed, will take care to keep himself Clean.
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Seventhly. How are you Affected towards Christ, by whose Blood and spirit we are Sanctified and cleansed? He loved us, and washed us from our Sins in his own Blood:
Seventhly. How Are you Affected towards christ, by whose Blood and Spirit we Are Sanctified and cleansed? He loved us, and washed us from our Sins in his own Blood:
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Love him, and prize your part in Christ above all things in this World. And if you love him you will watch and observe his Carriage and Behaviour; whether he smile or frown;
Love him, and prize your part in christ above all things in this World. And if you love him you will watch and observe his Carriage and Behaviour; whither he smile or frown;
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It will be their dayly work to purifie themselves, as Christ is pure, by the hope of seeing him as he is, 1 John 3.3. the thoughts of Heaven, as a state of Perfect Purity, in conformity to the Image of Christ, will be very delightful:
It will be their daily work to purify themselves, as christ is pure, by the hope of seeing him as he is, 1 John 3.3. the thoughts of Heaven, as a state of Perfect Purity, in conformity to the Image of christ, will be very delightful:
Sixthly. The next use I would make, shall be for the Encouragement of repenting Sinners, and returning Backsliders. How vile soever they have been, through Repentance toward God,
Sixthly. The next use I would make, shall be for the Encouragement of repenting Sinners, and returning Backsliders. How vile soever they have been, through Repentance towards God,
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and ready to crie out O God, I am ashamed and blush to look up because of my Iniquities, or with the Prophet, We lie down in our shame, and our confusion covereth us, for we have sinned against the Lord. Jer. 3.5.
and ready to cry out Oh God, I am ashamed and blush to look up Because of my Iniquities, or with the Prophet, We lie down in our shame, and our confusion Covereth us, for we have sinned against the Lord. Jer. 3.5.
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Yet turn to the Lord, and he can Heal, and Cleanse, and Pardon, and Sanctifie. Tho your sins be as Crimson, or Scarlet, they shall be as Snow and Wool.
Yet turn to the Lord, and he can Heal, and Cleanse, and Pardon, and Sanctify. Tho your Sins be as Crimson, or Scarlet, they shall be as Snow and Wool.
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He is willing to receive and accept you if you are but heartily willing to forsake you sins ▪ and turn to him, Who is like unto our God, that pardoneth iniquity, and passeth by the transgressions of his heritage, Mich 7.18. Object. I. But some of you. may be ready to reply, I have broken my Vows.
He is willing to receive and accept you if you Are but heartily willing to forsake you Sins ▪ and turn to him, Who is like unto our God, that Pardoneth iniquity, and passes by the transgressions of his heritage, Mich 7.18. Object. I. But Some of you. may be ready to reply, I have broken my Vows.
Was I an unlovely God, that you could not like me? Was my Arm shortned, that I could not help you? or have I ever failed my word, that you might not trust me, &c. How then shall I look him in the Face,
Was I an unlovely God, that you could not like me? Was my Arm shortened, that I could not help you? or have I ever failed my word, that you might not trust me, etc. How then shall I look him in the Face,
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When thou canst not look up to him, as to a Father, there is yet ground enough for thee to Return, that he may heal thy Backslidings. Object. III. But I have little hope, that such a Treacherous Backsliding Heart, as mine, should ever be healed.
When thou Canst not look up to him, as to a Father, there is yet ground enough for thee to Return, that he may heal thy Backslidings. Object. III. But I have little hope, that such a Treacherous Backsliding Heart, as mine, should ever be healed.
and to bewail the wretchedness of thy present Case, which thou beginnest to be sensible of? Canst thou not lament the hardness of thy Heart, which thou ownest to be thy grief? Canst thou not consider thy past,
and to bewail the wretchedness of thy present Case, which thou beginnest to be sensible of? Canst thou not lament the hardness of thy Heart, which thou ownest to be thy grief? Canst thou not Consider thy past,
and present c•ndition, and thereupon Cry to God for help? and a little thing will save a Man that is Drowning. One look from Christ made Peter remember the Warning, he had before given him,
and present c•ndition, and thereupon Cry to God for help? and a little thing will save a Man that is Drowning. One look from christ made Peter Remember the Warning, he had before given him,
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and go out and weep bitterly. Canst thou not reflect, and consider? how much better it was with thee formerly than now? when thou hadst good hopes, through Grace, of Divine Acceptance;
and go out and weep bitterly. Canst thou not reflect, and Consider? how much better it was with thee formerly than now? when thou Hadst good hope's, through Grace, of Divine Acceptance;
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Therefore let me return to my first Husband, for it was then better with me than now, Hosea 2.6, 7. Can you not thus reflect, to awaken your Repentance,
Therefore let me return to my First Husband, for it was then better with me than now, Hosea 2.6, 7. Can you not thus reflect, to awaken your Repentance,
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Object. V. But some may say, If God should again receive such a returning Backslider, Will he not bear me a Grudge for it? Will he not hereafter upbraid me with it? I shall hear of it again the next Sacrament besure,
Object. V. But Some may say, If God should again receive such a returning Backslider, Will he not bear me a Grudge for it? Will he not hereafter upbraid me with it? I shall hear of it again the next Sacrament besure,
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Secondly. What wilt thou venture to go presently, all in Rags, like a Beggar, rather than a Child, all in thy filth and dirt? thou wilt shame thy Father's House,
Secondly. What wilt thou venture to go presently, all in Rags, like a Beggar, rather than a Child, all in thy filth and dirt? thou wilt shame thy Father's House,
and discredit his Family, if such a one as thou shouldest come, and call him Father. Notwithstanding this, I will return presently to him, saith the penitent Backslider; for ▪ the longer I delay, the more hardness shall I contract,
and discredit his Family, if such a one as thou Shouldst come, and call him Father. Notwithstanding this, I will return presently to him, Says the penitent Backslider; for ▪ the longer I Delay, the more hardness shall I contract,
therefore I will return presently. This Dr. Preston, upon 1 Sam. 20.21. adviseth, as the wisest and best way, after the Commission of any great Sin, or the Guilt of any great Backsliding.
Therefore I will return presently. This Dr. Preston, upon 1 Sam. 20.21. adviseth, as the Wisest and best Way, After the Commission of any great since, or the Gilded of any great Backsliding.
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Partly by the remembrance of his former Covenant, and Communion with God, which, when he returns by Repentance, may yield him comfort, though before it could not;
Partly by the remembrance of his former Covenant, and Communion with God, which, when he returns by Repentance, may yield him Comfort, though before it could not;
When it comes to this, he may take Heart, and ought to receive Encouragement by the Promise and Call of God, Turn you Backsliding children, and I will heal your backslidings.
When it comes to this, he may take Heart, and ought to receive Encouragement by the Promise and Call of God, Turn you Backsliding children, and I will heal your backslidings.
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WHen the Apostle would Reform the Church of Corinth, as to that profane liberty which some of them took, boldly to meddle with the Mysteries of Paganism, and to Eat of things offered unto Idols;
WHen the Apostle would Reform the Church of Corinth, as to that profane liberty which Some of them took, boldly to meddle with the Mysteres of Paganism, and to Eat of things offered unto Idols;
whether they did not do very ill, to be present at the Feasts upon the Heathen Sacrifices, and to eat of things that were offered unto Idols I say, he leaves it unto themselves, Verse 15. I speak as unto wise men; Judge ye what I say.
whither they did not do very ill, to be present At the Feasts upon the Heathen Sacrifices, and to eat of things that were offered unto Idols I say, he leaves it unto themselves, Verse 15. I speak as unto wise men; Judge you what I say.
That was the Case amongst many of these Corinthians, they did not scruple to accompany their Unbelieving Neighbours and Acquaintance, to the Banquets that they made in Honour of their false Gods;
That was the Case among many of these Corinthians, they did not scruple to accompany their Unbelieving Neighbours and Acquaintance, to the Banquets that they made in Honour of their false God's;
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They did not scruple to Eat with them, of those things that were taken from their Execrable Altars, as a Part and Remnant of those Sacrifices to Idols, which were performed in the City of Corinth with all the Pomp of an Abominable Superstition. This the Apostle shews to be unsuitable to their Profession of Christianity, and that it could not agree with the Honour they had, of eating at the Table of the Lord: For these Heathens were seduced by Satan to make those Sacrifices, and they were Devils whom they Worshipped,
They did not scruple to Eat with them, of those things that were taken from their Execrable Altars, as a Part and Remnant of those Sacrifices to Idols, which were performed in the city of Corinth with all the Pomp of an Abominable Superstition. This the Apostle shows to be unsuitable to their Profession of Christianity, and that it could not agree with the Honour they had, of eating At the Table of the Lord: For these heathens were seduced by Satan to make those Sacrifices, and they were Devils whom they Worshipped,
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And I would not, says the Apostle, that you should have fellowship with Devils, Verse 19, 20, 21. You cannot drink of the Cup of the Lord, and the Cup of Devils:
And I would not, Says the Apostle, that you should have fellowship with Devils, Verse 19, 20, 21. You cannot drink of the Cup of the Lord, and the Cup of Devils:
In the Words of the Text, he leaves it to them to judge, Whether it be not a most horrid Impiety, to pretend to joyn these Two together, the Divine Body and Blood of Christ, with the Impious Sacrifices of these Idolaters.
In the Words of the Text, he leaves it to them to judge, Whither it be not a most horrid Impiety, to pretend to join these Two together, the Divine Body and Blood of christ, with the Impious Sacrifices of these Idolaters.
The Cup of Blessing that we bless, is it not the Communion of the Blood of Christ? And the Bread that we break, &c. Where we are to consider: 1. The two Sacramental Signs, the Cup, and the Bread. 2. What is to be understood by the Body and Blood of Christ.
The Cup of Blessing that we bless, is it not the Communion of the Blood of christ? And the Bred that we break, etc. Where we Are to Consider: 1. The two Sacramental Signs, the Cup, and the Bred. 2. What is to be understood by the Body and Blood of christ.
It is therefore necessary there should be one Sign to Represent his Body, and another Sign to Represent his Blood, there having been a Separation by Death, which is here to be Represented.
It is Therefore necessary there should be one Signen to Represent his Body, and Another Signen to Represent his Blood, there having been a Separation by Death, which is Here to be Represented.
2. The Lord's Supper being the Mystery of our spiritual Nourishment by Christ, it was proper to employ both Eating and Drinking, which are the two parts of our Corporal Nourishment,
2. The Lord's Supper being the Mystery of our spiritual Nourishment by christ, it was proper to employ both Eating and Drinking, which Are the two parts of our Corporal Nourishment,
The Cup of Blessing, or Benediction, which we bless, or give thanks for, i. e. Which we set apart by Prayer, and Thanksgiving, Blessing, and giving of Thanks being often put one for another, 1 Cor. 14.16.
The Cup of Blessing, or Benediction, which we bless, or give thanks for, i. e. Which we Set apart by Prayer, and Thanksgiving, Blessing, and giving of Thanks being often put one for Another, 1 Cor. 14.16.
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And in the Evangelical History, Matth. 26. and Mark 16, What one Evangelist calls Blessing, another calls Thanksgiving. By vertue of which Blessing, or Prayer by a Minister of Christ ▪ in his Name, and according to his Example and Order; That which before was common, is set apart to an holy use, and becomes the Sign and Seal of the Body and Blood of Christ.
And in the Evangelical History, Matthew 26. and Mark 16, What one Evangelist calls Blessing, Another calls Thanksgiving. By virtue of which Blessing, or Prayer by a Minister of christ ▪ in his Name, and according to his Exampl and Order; That which before was Common, is Set apart to an holy use, and becomes the Signen and Seal of the Body and Blood of christ.
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The Cup of Blessing. The Jews were wont at the Passover Feast, or rather after it, to drink of a Cup which the Master of the Family did bless, i. e. Did pray over it, or concerning it.
The Cup of Blessing. The jews were wont At the Passover Feast, or rather After it, to drink of a Cup which the Master of the Family did bless, i. e. Did pray over it, or Concerning it.
To distinguish this from that, the Apostle says, The Cup of Blessing, which we bless, which we Christians set apart in our Assemblies, to shew forth the Lord's Death by.
To distinguish this from that, the Apostle Says, The Cup of Blessing, which we bless, which we Christians Set apart in our Assemblies, to show forth the Lord's Death by.
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And from this Passage of the Apostle, this Ordinance is called by the Ancients, the Eucharist, upon the account of the Blessing, or giving of Thanks. Justin Martyr who lived but Fifty Years after the Death of the Apostle John, calls it the Bread of the Eucharist, in memory of the Passion of Christ. Nay the Greek word for Blessing, in this Text, NONLATINALPHABET,
And from this Passage of the Apostle, this Ordinance is called by the Ancients, the Eucharist, upon the account of the Blessing, or giving of Thanks. Justin Martyr who lived but Fifty years After the Death of the Apostle John, calls it the Bred of the Eucharist, in memory of the Passion of christ. Nay the Greek word for Blessing, in this Text,,
as well as the other, NONLATINALPHABET, giving of Thanks, is sometimes used by the Ancients, as the Name of this Institution. Among others, Cyril Bishop of Alexandria does often call it by the Name of NONLATINALPHABET.
as well as the other,, giving of Thanks, is sometime used by the Ancients, as the Name of this Institution. Among Others, Cyril Bishop of Alexandria does often call it by the Name of.
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That is, As he changed the Signification of this Bread, from that of their unleavened Bread, to be a sign of his Body; so he imployed the breaking of this Bread, to signifie his cruel Sufferings in that body upon the Cross.
That is, As he changed the Signification of this Bred, from that of their unleavened Bred, to be a Signen of his Body; so he employed the breaking of this Bred, to signify his cruel Sufferings in that body upon the Cross.
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This Cup, and this Bread, even after Consecration, (For the Bread is not broken till after that) is said to be the Communion of the Body and Blood of Christ, not his real Flesh and Blood.
This Cup, and this Bred, even After Consecration, (For the Bred is not broken till After that) is said to be the Communion of the Body and Blood of christ, not his real Flesh and Blood.
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And is not this a strange way of blessing a Person or Thing? to destroy the very Nature of the Thing; that it shall be no longer what it was before? The Bread was not blessed, that it might be destroyed;
And is not this a strange Way of blessing a Person or Thing? to destroy the very Nature of the Thing; that it shall be no longer what it was before? The Bred was not blessed, that it might be destroyed;
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it is therefore Bread after it is broken, after the Consecration and breaking, it is Bread still: For the Transubstantiation, if there be any, is upon the Consecration, before it be broken. But I hope most English Protestants are pretty well Instructed in this Truth, and therefore I need not insist longer upon it.
it is Therefore Bred After it is broken, After the Consecration and breaking, it is Bred still: For the Transubstantiation, if there be any, is upon the Consecration, before it be broken. But I hope most English Protestants Are pretty well Instructed in this Truth, and Therefore I need not insist longer upon it.
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2. What are we to understand by the Body and Blood of Christ, of which this is said to be the Communion? How is Christ's Body and Blood present in this Ordinance? Our Lord is Ascended into Heaven with his Human Body,
2. What Are we to understand by the Body and Blood of christ, of which this is said to be the Communion? How is Christ's Body and Blood present in this Ordinance? Our Lord is Ascended into Heaven with his Human Body,
And therefore as the Bread and Wine are not annihilated, or not destroyed, nor changed into the Flesh and Blood of Christ, according to the Romanists; So,
And Therefore as the Bred and Wine Are not annihilated, or not destroyed, nor changed into the Flesh and Blood of christ, according to the Romanists; So,
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nor present with, in, and under the Bread, and Wine according to the Lutherans. So that we need not say, that the Body and Blood of Christ are at all present there, for they are in Heaven:
nor present with, in, and under the Bred, and Wine according to the Lutherans. So that we need not say, that the Body and Blood of christ Are At all present there, for they Are in Heaven:
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The Death of Christ, and his Sacrifice upon the Cross, with the Fruits and Effects thereof unto us are especially to be understood by his Body and Blood: And it is in these that we have Communion in the Ordinance of the Supper.
The Death of christ, and his Sacrifice upon the Cross, with the Fruits and Effects thereof unto us Are especially to be understood by his Body and Blood: And it is in these that we have Communion in the Ordinance of the Supper.
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The Expressions therefore which some Protestant Writers have used about the Real Presence of Christ's Body and Blood in this Sacrament, are very unwary.
The Expressions Therefore which Some Protestant Writers have used about the Real Presence of Christ's Body and Blood in this Sacrament, Are very unwary.
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Yet here the Bread broken, is said to be the Communion, or the Communication of his Body; that is, A Solemn Rite instituted by God to communicate to us the Fruits and Benefits of Christ's broken Body,
Yet Here the Bred broken, is said to be the Communion, or the Communication of his Body; that is, A Solemn Rite instituted by God to communicate to us the Fruits and Benefits of Christ's broken Body,
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That as verily as we are Treated at the Table with Bread and Wine, so the worthy Receiver shall share in the Benefits of Christ's Death. This is Intelligible and Plain.
That as verily as we Are Treated At the Table with Bred and Wine, so the worthy Receiver shall share in the Benefits of Christ's Death. This is Intelligible and Plain.
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By this NONLATINALPHABET, or Communication, as it may as well be rendred, that we have in the Body and Blood of Christ, in the Ordinance of the Supper: Two Things may this Import.
By this, or Communication, as it may as well be rendered, that we have in the Body and Blood of christ, in the Ordinance of the Supper: Two Things may this Import.
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That we share in the Priviledges of Reconciliation to God, Forgiveness of Sin, Peace of Conscience, and the Promise of Eternal Life, by Vertue of Christ's Death.
That we share in the Privileges of Reconciliation to God, Forgiveness of since, Peace of Conscience, and the Promise of Eternal Life, by Virtue of Christ's Death.
The Church of Rome, from that Expression, might have as well argue, That all Christians are substantially changed first into the Bread, and then into the natural Body of Christ, by partaking of this Sacrament;
The Church of Rome, from that Expression, might have as well argue, That all Christians Are substantially changed First into the Bred, and then into the natural Body of christ, by partaking of this Sacrament;
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As well as that the Bread is changed into the Body of Christ: for all Christians are said to be but one Bread, and one Body, by vertue of their Communion in this Ordinance.
As well as that the Bred is changed into the Body of christ: for all Christians Are said to be but one Bred, and one Body, by virtue of their Communion in this Ordinance.
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2. These Words do import further, That the eating of this Bread, and drinking of this Cup, are the Means appointed by Christ for our Communion in his Body and Blood.
2. These Words do import further, That the eating of this Bred, and drinking of this Cup, Are the Means appointed by christ for our Communion in his Body and Blood.
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and by due Attendance upon this Ordinance, the precious Fruits of his Death, and the Gifts and Graces of his Spirit, are augmented and encreased in us, in order to our full and final Blessednes in the other World, which this is preparatory to, and fits us for.
and by due Attendance upon this Ordinance, the precious Fruits of his Death, and the Gifts and Graces of his Spirit, Are augmented and increased in us, in order to our full and final Blessedness in the other World, which this is preparatory to, and fits us for.
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So the partaking of that which was sacrific'd to God, is a Fellowship with him. Prayer is an Act of Homage, and Praise of Gratitude; but we have not so near a Communion with a Person, either by Petitioning for somewhat we want,
So the partaking of that which was sacrificed to God, is a Fellowship with him. Prayer is an Act of Homage, and Praise of Gratitude; but we have not so near a Communion with a Person, either by Petitioning for somewhat we want,
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as we have by sitting with him at his Table, partaking of the same Bread, and the same Cup. In all Nations the nearest Fellowship consists in things of this nature. Take, Eat, manifests a Communion.
as we have by sitting with him At his Table, partaking of the same Bred, and the same Cup. In all nations the nearest Fellowship consists in things of this nature. Take, Eat, manifests a Communion.
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or of our sharing in the Fruits of his Death: And amplifie it several ways. 1. By considering on what Accounts this is a likely Means of such a Communion. And,
or of our sharing in the Fruits of his Death: And amplify it several ways. 1. By considering on what Accounts this is a likely Means of such a Communion. And,
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it is a principal part of our Work at this Table. 4. As it is a fit Season for extraordinary Thanksgiving and Praise, blessing God for Jesus Christ; Which Thankfulness for Christ disposes and fits us for the Reception of further Grace,
it is a principal part of our Work At this Table. 4. As it is a fit Season for extraordinary Thanksgiving and Praise, blessing God for jesus christ; Which Thankfulness for christ disposes and fits us for the Reception of further Grace,
between both of these; And to render both Effectual, our Lord interposed an Act of his Kingly Office in the Institution of this Ordinance. Accordingly it should be eyed,
between both of these; And to render both Effectual, our Lord interposed an Act of his Kingly Office in the Institution of this Ordinance. Accordingly it should be eyed,
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as Exprest by his Death and Sufferings. Of this we have here the most lively Representation, with the Glorious Effects of that Love, which are not Represented with such a Beauty and Lustre by any other Ordinance, as by this.
as Expressed by his Death and Sufferings. Of this we have Here the most lively Representation, with the Glorious Effects of that Love, which Are not Represented with such a Beauty and Lustre by any other Ordinance, as by this.
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They most fitly Signifie, and Represent the great Things they are designed for, and yet without a Divine Institution could have no Relation to the Thing signified.
They most fitly Signify, and Represent the great Things they Are designed for, and yet without a Divine Institution could have no Relation to the Thing signified.
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How suitable is the plain matter of this Sacrament unto the holy Author of it. We remember in this Supper his Body hanging on the Cross, and therefore it was not fit the Sacrament of his Body should be sumptuous and rich upon the Table.
How suitable is the plain matter of this Sacrament unto the holy Author of it. We Remember in this Supper his Body hanging on the Cross, and Therefore it was not fit the Sacrament of his Body should be sumptuous and rich upon the Table.
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In order to this Communion of the Body and Blood of Christ, we must take heed to our selves, not to rest in the External Signs; but to discern the Lord's Body, to apprehend the Spiritual Import and End of this Divine Institution;
In order to this Communion of the Body and Blood of christ, we must take heed to our selves, not to rest in the External Signs; but to discern the Lord's Body, to apprehend the Spiritual Import and End of this Divine Institution;
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That by Faith we may Receive Christ, and feed upon him, so as to Experience the Communications of his Grace, and Receive fresh Influences of his Spirit:
That by Faith we may Receive christ, and feed upon him, so as to Experience the Communications of his Grace, and Receive fresh Influences of his Spirit:
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Ʋse 1. The first Reflection I would make on this, is upon the Sacrilegious Confidence of those Men, who deny Christians the Means of their Communion in the Blood of Christ;
Ʋse 1. The First Reflection I would make on this, is upon the Sacrilegious Confidence of those Men, who deny Christians the Means of their Communion in the Blood of christ;
But as one Errour makes way for another, they pretend that by the New Doctrine of Concomitancy, the Bread, or the little Wafer, which is not broken neither, according to the order of Christ, but put whole into the Peoples Mouths, by the hands of the Priest;
But as one Error makes Way for Another, they pretend that by the New Doctrine of Concomitancy, the Bred, or the little Wafer, which is not broken neither, according to the order of christ, but put Whole into the Peoples Mouths, by the hands of the Priest;
This Wafer shall be enough for the People, and by the help of a strong Imagination of the Authority of their Church, the very Body, Blood, and Bones of Christ shall be contained under the Form and Appearance of Bread.
This Wafer shall be enough for the People, and by the help of a strong Imagination of the authority of their Church, the very Body, Blood, and Bones of christ shall be contained under the From and Appearance of Bred.
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as Recorded by the Evangelists, than the Universal Obligation upon Christians to partake of the Cup, as well as the Bread. And what Authority can any Man,
as Recorded by the Evangelists, than the Universal Obligation upon Christians to partake of the Cup, as well as the Bred. And what authority can any Man,
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as the Cup? They will grant that for a Thousand Years after Christ, it was the Sense and Practice of the Christian Church, that the People should partake of the Cup too; And for Fourteen hundred Years, it can be proved that they did,
as the Cup? They will grant that for a Thousand years After christ, it was the Sense and Practice of the Christian Church, that the People should partake of the Cup too; And for Fourteen hundred years, it can be proved that they did,
and in a large Account thereof by the Apostle Paul in the Eleventh Chapter, he speaks but one word of the Consecration of the Bread, but uses divers Expressions, to signifie the Excellency of the Cup.
and in a large Account thereof by the Apostle Paul in the Eleventh Chapter, he speaks but one word of the Consecration of the Bred, but uses diverse Expressions, to signify the Excellency of the Cup.
This destroys the Distinction between the two Symbols, which yet are very different in their Names, in their Properties, in their Ʋse, and in the Time of receiving them.
This Destroys the Distinction between the two Symbols, which yet Are very different in their Names, in their Properties, in their Ʋse, and in the Time of receiving them.
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And we should not marvel, sayes one, that they who deny the Certainty of Grace, and the Possibility of Assurance, should deny the People the double Elements:
And we should not marvel, Says one, that they who deny the Certainty of Grace, and the Possibility of Assurance, should deny the People the double Elements:
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Can any one doubt, but when we pray for our daily bread in the Lord's Prayer, that we ask what is necessary for the Relief and Satisfaction of our Thirst, as well as Hunger, in that Petition?
Can any one doubt, but when we pray for our daily bred in the Lord's Prayer, that we ask what is necessary for the Relief and Satisfaction of our Thirst, as well as Hunger, in that Petition?
Notwithstanding all that may be said, against their Practice of denying the Cup to the People, we read in the History of the Council of Trent, when Communion in both kinds was proposed by those who were sent from France; In the Reply made to that Motion, They called the Cup for the Laity, a Cup of Poyson: And among other Anathema 's in the Council of Trent, there is one against all those that shall say.
Notwithstanding all that may be said, against their Practice of denying the Cup to the People, we read in the History of the Council of Trent, when Communion in both Kinds was proposed by those who were sent from France; In the Reply made to that Motion, They called the Cup for the Laity, a Cup of Poison: And among other Anathema is in the Council of Trent, there is one against all those that shall say.
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My Conscience tells me I am utterly unworthy of so high a Favour; My sins are so many, and my frailties so many, I durst, by no means, as yet, adventure to come.
My Conscience tells me I am utterly unworthy of so high a Favour; My Sins Are so many, and my frailties so many, I durst, by no means, as yet, adventure to come.
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and give up your selves to God in Christ, as your God and Saviour, and then renew your Covenant? Do not you know, that the Ignorant and the impenitent, who are unfit to come to the Lords Table, are unfit to die, unfit for Heaven? And will you continue in such a state wherein you are unfit to die? And yet are uncertain to live an hour.
and give up your selves to God in christ, as your God and Saviour, and then renew your Covenant? Do not you know, that the Ignorant and the impenitent, who Are unfit to come to the lords Table, Are unfit to die, unfit for Heaven? And will you continue in such a state wherein you Are unfit to die? And yet Are uncertain to live an hour.
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Your unfitness is your sin, and will you turn it into an Apology for your other Sin? It is the Duty of all real and unfeigned Christians, to come to this Ordinance;
Your unfitness is your since, and will you turn it into an Apology for your other since? It is the Duty of all real and unfeigned Christians, to come to this Ordinance;
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Not to Commemorate the Death of Christ this way, as he hath appointed it, is one sin; To live in the neglect of due Preparation for it, is Another. Will your being Unprepared excuse your not coming,
Not to Commemorate the Death of christ this Way, as he hath appointed it, is one since; To live in the neglect of due Preparation for it, is another. Will your being Unprepared excuse your not coming,
4. Consider further, What are those sins that you charge your selves with, as the ground of your Ʋnfitness. They are either of Weakness, or of Wilfulness; Either such as can hardly be avoided by the Care and Watchfulness of Good Men, as sins of daily infirmity.
4. Consider further, What Are those Sins that you charge your selves with, as the ground of your Ʋnfitness. They Are either of Weakness, or of Wilfulness; Either such as can hardly be avoided by the Care and Watchfulness of Good Men, as Sins of daily infirmity.
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And yet how many are there, concerning whom we may charitably judge, that they do not allow themselves in wilful sins, that do yet tarry away from this Table?
And yet how many Are there, Concerning whom we may charitably judge, that they do not allow themselves in wilful Sins, that do yet tarry away from this Table?
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How can you say that you never shall, or can be fitted for this Priviledge? What Minister of Christ have you ever consulted about it? It may be you mistake the very Notion of the Lord's Supper,
How can you say that you never shall, or can be fitted for this Privilege? What Minister of christ have you ever consulted about it? It may be you mistake the very Notion of the Lord's Supper,
6. Therefore let me ask you again, Is not your Unfitness from sloath and Idleness, or the distracting hurry of Worldly Affairs, that you cannot be brought to spare so much time, as is necessary for this Work? How will you Answer this at the Great Day? Will you then have the Courage to tell the Lord Redeemer to his Face, what this Pretence amounts to? Will you tell him in that Awful Solemnity, Lord, I would not have omitted the Ordinance of the Supper,
6. Therefore let me ask you again, Is not your Unfitness from sloth and Idleness, or the distracting hurry of Worldly Affairs, that you cannot be brought to spare so much time, as is necessary for this Work? How will you Answer this At the Great Day? Will you then have the Courage to tell the Lord Redeemer to his Face, what this Pretence amounts to? Will you tell him in that Awful Solemnity, Lord, I would not have omitted the Ordinance of the Supper,
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Lastly. Is there not yet something worse at the bottom, viz. That you are unwilling of that strictness and seriousness, that you think such are obliged to,
Lastly. Is there not yet something Worse At the bottom, viz. That you Are unwilling of that strictness and seriousness, that you think such Are obliged to,
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as come to the Lord's Table? Unwilling of that circumspect walking which such, of all others, should be exemplary in? Are you not afraid, that if you come, you must abridge your selves of some Liberties, that you now take? That you must be more constant in secret Prayer;
as come to the Lord's Table? Unwilling of that circumspect walking which such, of all Others, should be exemplary in? are you not afraid, that if you come, you must abridge your selves of Some Liberties, that you now take? That you must be more constant in secret Prayer;
how unbecoming it is to call themselves Christians; or that they are, (Antecedently by their Baptism and Christian Profession ) bound to obey Christ in all these Instances:
how unbecoming it is to call themselves Christians; or that they Are, (Antecedently by their Baptism and Christian Profession) bound to obey christ in all these Instances:
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Whether we have only partaked of the outward Signs, and been present at such a Feast of Love, without any Spiritual Nourishment to our Souls. Without attending to this, the Design of the Institution is overlooked,
Whither we have only partaked of the outward Signs, and been present At such a Feast of Love, without any Spiritual Nourishment to our Souls. Without attending to this, the Design of the Institution is overlooked,
Without this, we have but played the Hypocrites, and Acted a Part, and shall pay dear for our Solemn Trifling, as having slighted the Redeemer's Love, and made our selves Guilty of his body and blood.
Without this, we have but played the Hypocrites, and Acted a Part, and shall pay dear for our Solemn Trifling, as having slighted the Redeemer's Love, and made our selves Guilty of his body and blood.
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and Magnifie his Condescention and Love If we have not had Admiring Thoughts of the blessed God, of the Purity of his Na•ure, the Justice of his Government, and all his Excellent Perfections, which are so highly honoured in our Redemption by the bloody Sacrifice of Christ. If we have not been cordial and unfeigned in the Dedication of our selves to him,
and Magnify his Condescension and Love If we have not had Admiring Thoughts of the blessed God, of the Purity of his Na•ure, the justice of his Government, and all his Excellent Perfections, which Are so highly honoured in our Redemption by the bloody Sacrifice of christ. If we have not been cordial and unfeigned in the Dedication of our selves to him,
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and subdues our Corruptions, and recovers us from our back-slidings, and gives us any thing more of the Divine Image and Likeness, and makes us hate Sin more, and love God and one another better.
and subdues our Corruptions, and recovers us from our backslidings, and gives us any thing more of the Divine Image and Likeness, and makes us hate since more, and love God and one Another better.
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These are gainful Opportunities indeed, where these Things are Attained, where in any measure there are such Consequences of Approaching to the Lord's Table.
These Are gainful Opportunities indeed, where these Things Are Attained, where in any measure there Are such Consequences of Approaching to the Lord's Table.
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And let us shew we like his Fare, and are pleased with the Entertainments of his House, by desiring more such Opportunities, and by Improving them when-ever they return.
And let us show we like his Fare, and Are pleased with the Entertainments of his House, by desiring more such Opportunities, and by Improving them whenever they return.
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By this means we should endeavour to become growing, thriving, fruitful, humble, self-denying, heavenly, exemplary Christians, walking worthy of our High and Holy Calling, purifying our selves more and more from all filthiness of Flesh and Spirit.
By this means we should endeavour to become growing, thriving, fruitful, humble, self-denying, heavenly, exemplary Christians, walking worthy of our High and Holy Calling, purifying our selves more and more from all filthiness of Flesh and Spirit.
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The Fifth Discourse, Before The LORD's SUPPER. THE Sin and Danger OF Unworthy Receiving. From 1 COR. XI. xxix: He that eateth and drinketh unworthily, eateth and drinketh damnation to himself.
The Fifth Discourse, Before The LORD's SUPPER. THE since and Danger OF Unworthy Receiving. From 1 COR. XI. xxix: He that Eateth and Drinketh unworthily, Eateth and Drinketh damnation to himself.
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SO deep and General is the Corruption of Mankind, that it may truly be said of very Many, whose Carriage and Conversation is fair and unspotted, that they are rather restrained by the Fear of Punishment, than of Guilt;
SO deep and General is the Corruption of Mankind, that it may truly be said of very Many, whose Carriage and Conversation is fair and unspotted, that they Are rather restrained by the fear of Punishment, than of Gilded;
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Such an Errour, it is true, is injurious to the Dignity of the Divine Law, and to the Honour and Authority of God's Government: Nevertheless God doth so far Accommodate himself to our State,
Such an Error, it is true, is injurious to the Dignity of the Divine Law, and to the Honour and authority of God's Government: Nevertheless God does so Far Accommodate himself to our State,
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This Method the Apostle makes use of, in this and the foregoing Chapter, when he designed to Reform the scandalous Abuse of the Lord's Supper, which these Corinthians were guilty of.
This Method the Apostle makes use of, in this and the foregoing Chapter, when he designed to Reform the scandalous Abuse of the Lord's Supper, which these Corinthians were guilty of.
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They offend against the Lord Redeemer, who hath appointed this Sacred Rite, and even against his Body and Blood, which are Signified and Represented by the Bread and Wine, as the Memorial and Sign of it.
They offend against the Lord Redeemer, who hath appointed this Sacred Rite, and even against his Body and Blood, which Are Signified and Represented by the Bred and Wine, as the Memorial and Signen of it.
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Wherein we have First, The Description of their Punishment, who do unworthily partake of the Lord's Supper, That they eat and drink Damnation to themselves.
Wherein we have First, The Description of their Punishment, who do unworthily partake of the Lord's Supper, That they eat and drink Damnation to themselves.
Before I consider the Punishment of Ʋnworthy Receivers, it will be proper to open a little the Nature of their Sin, mentioned in the latter part of the Verse, Not discerning the Lord's Body.
Before I Consider the Punishment of Ʋnworthy Receivers, it will be proper to open a little the Nature of their since, mentioned in the latter part of the Verse, Not discerning the Lord's Body.
Such as receive Unworthily, are Guilty of the body and blood of Christ, because they do not discern, and distinguish it aright; They do not think of it as they ought;
Such as receive Unworthily, Are Guilty of the body and blood of christ, Because they do not discern, and distinguish it aright; They do not think of it as they ought;
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They do not carry it suitable to its Excellent Nature and Ʋse; and so they eat and drink Judgment to themselves, by not discerning the Lord's body; And thereby are Criminal against the Person of the Redeemer, as cloathed with Human Nature, and as giving the Memorials of his body and blood separated, to betoken his Death and Sufferings.
They do not carry it suitable to its Excellent Nature and Ʋse; and so they eat and drink Judgement to themselves, by not discerning the Lord's body; And thereby Are Criminal against the Person of the Redeemer, as clothed with Human Nature, and as giving the Memorials of his body and blood separated, to betoken his Death and Sufferings.
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So, not to discern the Lord's body, is not to difference and distinguish concerning it, to look no further than the outward sense, not to make a difference between common and sacramental bread, not to eye the body and blood of Christ, as signified by the Sacramental Elements; not to remember or consider his cruel Sufferings, which this should put us in Mind of.
So, not to discern the Lord's body, is not to difference and distinguish Concerning it, to look no further than the outward sense, not to make a difference between Common and sacramental bred, not to eye the body and blood of christ, as signified by the Sacramental Elements; not to Remember or Consider his cruel Sufferings, which this should put us in Mind of.
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Such a discerning of his body would help to compose us to serious Reverence, would awaken suitable Affections. would excite the Exercise of Repentance, Faith, Love, Thankfulness and Joy, answerable to the Nature of this Feast of Love, upon the Sacrifice of Christ. This would Regulate the Behaviour of our Bodies, and the Temper of our Spirits, the Government of our Thoughts, and the Motions of our Affections, and make us Worthy Receivers. The Neglect of this,
Such a discerning of his body would help to compose us to serious reverence, would awaken suitable Affections. would excite the Exercise of Repentance, Faith, Love, Thankfulness and Joy, answerable to the Nature of this Feast of Love, upon the Sacrifice of christ. This would Regulate the Behaviour of our Bodies, and the Temper of our Spirits, the Government of our Thoughts, and the Motions of our Affections, and make us Worthy Receivers. The Neglect of this,
They are Profanely Injurious to the very Person of Christ, they treat his sacred body and precious blood unworthily, and with Contempt. It is a Guilt like theirs, that abused and crucified the Lord himself, when he was upon Earth;
They Are Profanely Injurious to the very Person of christ, they Treat his sacred body and precious blood unworthily, and with Contempt. It is a Gilded like theirs, that abused and Crucified the Lord himself, when he was upon Earth;
or that are now in Heaven, is the most Sacred. The Affront, Contempt and Injury, Redounds to the blessed Redeemer, as God Incarnate, as having our Nature now in Heaven:
or that Are now in Heaven, is the most Sacred. The Affront, Contempt and Injury, Redounds to the blessed Redeemer, as God Incarnate, as having our Nature now in Heaven:
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that was afterwards Gloriously raised from the Dead to a Divine Life, and is now in Heaven, the Wonder and Admiration of the blessed Angels, and Raised to a State of Glory there, as the Pledge and Earnest of our Resurrection and Bliss. The not discerning the Lord's body, has such a Guilt as this Implyed in it.
that was afterwards Gloriously raised from the Dead to a Divine Life, and is now in Heaven, the Wonder and Admiration of the blessed Angels, and Raised to a State of Glory there, as the Pledge and Earnest of our Resurrection and Bliss. The not discerning the Lord's body, has such a Gilded as this Employed in it.
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2. The Punishment of this Sin of Ʋnworthy Receiving, (expressed by not discerning the Lor'ds body, ) is here set forth by Eating and Drinking Damnation to our our selves, or Judgment to our selves. That is, As sure as he eats and drinks, if he do it unworthily;
2. The Punishment of this since of Ʋnworthy Receiving, (expressed by not discerning the Lord's body,) is Here Set forth by Eating and Drinking Damnation to our our selves, or Judgement to our selves. That is, As sure as he eats and drinks, if he do it unworthily;
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You may partake worthily, and to Edification, while Another, by unworthy Receiving, that sits in the same Pew, may Eat and drink Judgment and condemnation;
You may partake worthily, and to Edification, while another, by unworthy Receiving, that sits in the same Pew, may Eat and drink Judgement and condemnation;
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But the presence of some unworthy persons is made an Argument by many against their Partaking of the Lord's Supper, in such or such a particular Church, as if their presence would defile and infect them.
But the presence of Some unworthy Persons is made an Argument by many against their Partaking of the Lord's Supper, in such or such a particular Church, as if their presence would defile and infect them.
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This therefore I shall consider as one Objection, which several are apt to make against the Performance of this Duty, Of frequent remembring the Death of Christ at his Table.
This Therefore I shall Consider as one Objection, which several Are apt to make against the Performance of this Duty, Of frequent remembering the Death of christ At his Table.
And then, Secondly, Consider the other Objection, from this Text, viz. From the Danger of Receiving Ʋnworthily, lest they should Eat and Drink Damnation to themselves. And,
And then, Secondly, Consider the other Objection, from this Text, viz. From the Danger of Receiving Ʋnworthily, lest they should Eat and Drink Damnation to themselves. And,
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Thirdly, What many more are wont to plead, That the Danger being so great, they durst not Adventure, till they know that they are Believers, or such as are Invited:
Thirdly, What many more Are wont to plead, That the Danger being so great, they durst not Adventure, till they know that they Are Believers, or such as Are Invited:
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That we should have no fellowship with the unfruitful works of darkness, Ephes. 5.11. That we should withdraw, and separate, and have no free familiarity with such.
That we should have no fellowship with the unfruitful works of darkness, Ephesians 5.11. That we should withdraw, and separate, and have no free familiarity with such.
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2 Thes. 3.6. 2 Tim. 3.5. 2 Cor. 6.17. I Answer, First, That the Separation from Wicked Men required in such Passages of Holy Scripture, refers to our intimate Converse and Familiarity with such, who live in notorious and scandalous Sins, and do not Testifie their Repentance; We must avoid their company lest we be Infected:
2 Thebes 3.6. 2 Tim. 3.5. 2 Cor. 6.17. I Answer, First, That the Separation from Wicked Men required in such Passages of Holy Scripture, refers to our intimate Converse and Familiarity with such, who live in notorious and scandalous Sins, and do not Testify their Repentance; We must avoid their company lest we be Infected:
And there is much more danger of Infection, by Familiarity with them in daily Converse, than by joyning with them in Religious Duties. But we must be careful not to call those Ʋngodly, whom we cannot prove to be so;
And there is much more danger of Infection, by Familiarity with them in daily Converse, than by joining with them in Religious Duties. But we must be careful not to call those Ʋngodly, whom we cannot prove to be so;
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And we do not therein make a false Judgment: we do not judge, that it is certain that such and such are Sincere, and truly Godly, but that it is probable they may be so. And we may have a stronger Confidence concerning the Sincerity of Some, while we have only probable Hopes of Others; yea with such Hopes there may be some Fear of their Hypocrisie joyned,
And we do not therein make a false Judgement: we do not judge, that it is certain that such and such Are Sincere, and truly Godly, but that it is probable they may be so. And we may have a Stronger Confidence Concerning the Sincerity of some, while we have only probable Hope's of Others; yea with such Hope's there may be Some fear of their Hypocrisy joined,
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when yet there is not sufficient Evidence against such to bar them from the Lord's Table; much less to exclude them after once they are Admitted to such a Priviledge.
when yet there is not sufficient Evidence against such to bar them from the Lord's Table; much less to exclude them After once they Are Admitted to such a Privilege.
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A seemingly serious Profession, if not contradicted by a contrary Profession of Words or Actions, is the Evidence of Men's Interest in Church-Priviledges, in Foro Ecclesiae. Charity believeth all things, and hopeth all things.
A seemingly serious Profession, if not contradicted by a contrary Profession of Words or Actions, is the Evidence of Men's Interest in Church-Priviledges, in Foro Ecclesiae. Charity Believeth all things, and Hopes all things.
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and to acq•aint the Pastors of the Churches, that they may deal faithfully with them in order to their Repentance ▪ and Several by such means may be brought to give you Satisfaction concerning their true Repentance, and Amendment.
and to acq•aint the Pastors of the Churches, that they may deal faithfully with them in order to their Repentance ▪ and Several by such means may be brought to give you Satisfaction Concerning their true Repentance, and Amendment.
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Such as these we often warn not to come to the Lord's Table, till they give some good Testimony of their Repentance, and so far as they are known, they ought to be refus'd.
Such as these we often warn not to come to the Lord's Table, till they give Some good Testimony of their Repentance, and so Far as they Are known, they ought to be refused.
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For I am not pleading for any particular Church, or Society of Christians, but only speaking of the Duty in general, of all sincere Christians, to joyn somewhere,
For I am not pleading for any particular Church, or Society of Christians, but only speaking of the Duty in general, of all sincere Christians, to join somewhere,
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for the Participation of this Ordinance. If you are scrupulous as to the Company admitted in some Christian Assemblies, and know of Others, which you think are purer, where you believe you can statedly communicate more to your Edification, do it without Delay.
for the Participation of this Ordinance. If you Are scrupulous as to the Company admitted in Some Christian Assemblies, and know of Others, which you think Are Purer, where you believe you can statedly communicate more to your Edification, do it without delay.
Not only as it is hard to determine what particular Acts, now and then, of grosser Sins, are consistent with true Grace: But because the Tares and Wheat are mixt together in the visible Church,
Not only as it is hard to determine what particular Acts, now and then, of grosser Sins, Are consistent with true Grace: But Because the Tares and Wheat Are mixed together in the visible Church,
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'Tis true, If the Doctrine, Ordinances, and Worship of any Church be so corrupted, as that the Substance of the Worship is unlawful, Separation is a Duty:
It's true, If the Doctrine, Ordinances, and Worship of any Church be so corrupted, as that the Substance of the Worship is unlawful, Separation is a Duty:
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5. If it be unavoidable to Communicate with some such, as are not sincere Christians, then to do so is not unlawful. Every one is to Examine himself; so says the Apostle to these Corinthians, among whom there were so many unworthy Communicants; and if they Eat and drink unworthily, they did Eat and drink Judgment to Themselves.
5. If it be unavoidable to Communicate with Some such, as Are not sincere Christians, then to do so is not unlawful. Every one is to Examine himself; so Says the Apostle to these Corinthians, among whom there were so many unworthy Communicants; and if they Eat and drink unworthily, they did Eat and drink Judgement to Themselves.
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Great Strictness, and Severity should be used in Judging of our selves, and our own Case; but we must use Great charity, and tenderness, as to the case of Others; and not conclude them Hypocrites, when we cannot tell but they truly Repent. But if they do not, their Presence cannot pollute me,
Great Strictness, and Severity should be used in Judging of our selves, and our own Case; but we must use Great charity, and tenderness, as to the case of Others; and not conclude them Hypocrites, when we cannot tell but they truly repent. But if they do not, their Presence cannot pollute me,
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if I endeavour to discharge my Duty, by personal private Reproof; and then if that be unsuccessful, with Others, and afterwards by acquainting the Pastors of the Church, &c.
if I endeavour to discharge my Duty, by personal private Reproof; and then if that be unsuccessful, with Others, and afterwards by acquainting the Pastors of the Church, etc.
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If I have Right to come to the Lord's Table, shall the coming of Another that has none, bar my Right? Shall I sin in keeping from the Ordinance, because another sins in coming to it? Or because the Church,
If I have Right to come to the Lord's Table, shall the coming of another that has none, bar my Right? Shall I sin in keeping from the Ordinance, Because Another Sins in coming to it? Or Because the Church,
And though that particular Pastor, or Church should be faulty in not doing of it, it is not yet a sufficient ground o• my Separation, Rev. 2.14.15.20. It I have a Wedding Garment, I will come to the Marriage Feast, though there should be Others there that have none. Should not I offer my Gift at the Altar, because my Neighbour comes there with me, who should first go, and be reconciled to his brother? I may relish and digest my Food, though there is one who sits by me, who hath a weak Stomach and a bad Digestion.
And though that particular Pastor, or Church should be faulty in not doing of it, it is not yet a sufficient ground o• my Separation, Rev. 2.14.15.20. It I have a Wedding Garment, I will come to the Marriage Feast, though there should be Others there that have none. Should not I offer my Gift At the Altar, Because my Neighbour comes there with me, who should First go, and be reconciled to his brother? I may relish and digest my Food, though there is one who sits by me, who hath a weak Stomach and a bad Digestion.
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you often hear me declare the contrary, such are forbidden to come. But if they will come under a false profession, and shew of Religion, after having been forewarned of their Danger,
you often hear me declare the contrary, such Are forbidden to come. But if they will come under a false profession, and show of Religion, After having been forewarned of their Danger,
For, neither a Minister of Christ, nor a private Christian, can deny Communion with several persons, who if they would judge righteous Judgment concerning themselves ought to tarry away:
For, neither a Minister of christ, nor a private Christian, can deny Communion with several Persons, who if they would judge righteous Judgement Concerning themselves ought to tarry away:
If Heresie and Impiety be justified by the Major Vote, and bare down Faith and Godliness, then that particular Society is uncapable of the Ends of Church-Communion, and so to joyn there would be sinful.
If Heresy and Impiety be justified by the Major Vote, and bore down Faith and Godliness, then that particular Society is uncapable of the Ends of Church-Communion, and so to join there would be sinful.
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But in Cases of lesser Irregularity, if we do not sin by the Neglect of our Duty, it will be no sin of ours to Communicate with that Church, though Unworthy Persons be Admitted.
But in Cases of lesser Irregularity, if we do not sin by the Neglect of our Duty, it will be no since of ours to Communicate with that Church, though Unworthy Persons be Admitted.
And that speaks principally of Temporal Punishments; for such are mentioned, Verse 30. as inflicted on the Corinthians, for the Profanation of this Ordinance.
And that speaks principally of Temporal Punishments; for such Are mentioned, Verse 30. as inflicted on the Corinthians, for the Profanation of this Ordinance.
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Besides, the Reason that is assigned for these Punishments, or Judgments, was, That they might not be condemned with the World, Verse 32. For when we are judged, says the Apostle; It is the same word;
Beside, the Reason that is assigned for these Punishments, or Judgments, was, That they might not be condemned with the World, Verse 32. For when we Are judged, Says the Apostle; It is the same word;
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it may be as well Rendred Damned, as that in the Text, Damnation. But when we are judged, we are chastned of the Lord, that we may not be condemned with the World.
it may be as well Rendered Damned, as that in the Text, Damnation. But when we Are judged, we Are chastened of the Lord, that we may not be condemned with the World.
So that he who Eats and drinks unworthily, may fear lest his Contempt and Profanation of the Ordinanance, be followed by some Remarkable Jugdment of God, at least it was so in the Apostle's time.
So that he who Eats and drinks unworthily, may Fear lest his Contempt and Profanation of the Ordinanance, be followed by Some Remarkable Judgement of God, At least it was so in the Apostle's time.
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Christians then Feasted by themselves in their Religious Assemblies, in Imitation of what the Heathens did in their Idol-Temples. The Rich sent in their own Provisions,
Christians then Feasted by themselves in their Religious Assemblies, in Imitation of what the heathens did in their Idol-Temples. The Rich sent in their own Provisions,
and every one contributed to this Feast, by bringing some Portion; but there they banded into several Parties as they came, without tarrying one for another, and feeding lovingly together:
and every one contributed to this Feast, by bringing Some Portion; but there they banded into several Parties as they Come, without tarrying one for Another, and feeding lovingly together:
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when it should have been divided in Common, and the Poor have had their share: Whereas, says the Apostle, Some are hungry, and others intemperate, and drunken.
when it should have been divided in Common, and the Poor have had their share: Whereas, Says the Apostle, some Are hungry, and Others intemperate, and drunken.
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This they are taxed with in the 22. Ver. What, says he, have ye not houses to eat and to drink in? They made little or no Difference between these Love-Feasts, and the Lord's Supper at the close of them;
This they Are taxed with in the 22. Ver. What, Says he, have you not houses to eat and to drink in? They made little or no Difference between these Love-Feasts, and the Lord's Supper At the close of them;
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between these Sacred Symbols of our Lord's Body, and Blood, and common Food and Drink. They were in the House and Worship of God, just as in their own, and made no Distinction between this and a common Meal. Nay, it was worse, They turned this Ordinance into a drunken Club, or a Riotous Entertainment, making it an Instrument and Occasion of Debauchery. This was Eating and Drinking Ʋnworthily indeed; and no wonder if God did so severely punish them for it.
between these Sacred Symbols of our Lord's Body, and Blood, and Common Food and Drink. They were in the House and Worship of God, just as in their own, and made no Distinction between this and a Common Meal. Nay, it was Worse, They turned this Ordinance into a drunken Club, or a Riotous Entertainment, making it an Instrument and Occasion of Debauchery. This was Eating and Drinking Ʋnworthily indeed; and no wonder if God did so severely Punish them for it.
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4. Consider, That by eating and dri•king his own Damnation, the Apostle does not mean, that every such Person shall certainly and inevitably be damned; but that (without Repentance) it is a damning Sin: Unworthy eating is so,
4. Consider, That by eating and dri•king his own Damnation, the Apostle does not mean, that every such Person shall Certainly and inevitably be damned; but that (without Repentance) it is a damning since: Unworthy eating is so,
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And why so much Tenderness in the one Case, and not in the other? No Man needs be blamed for being unwilling to Damn himself: But why should Men be fearful of it in this Instance,
And why so much Tenderness in the one Case, and not in the other? No Man needs be blamed for being unwilling to Damn himself: But why should Men be fearful of it in this Instance,
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and yet such severe Punishments are threetned to those that do it unworthily; The plain consequence is this, That we should not omit it, beca•se of the Command;
and yet such severe Punishments Are threetned to those that do it unworthily; The plain consequence is this, That we should not omit it, beca•se of the Command;
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but he doth not therefore tell 'em, they may stay away from the Sacrament, for fear of committing the sin, or of incurring the Danger: Not even in that case, where they were actually Guilty, and really Punisht.
but he does not Therefore tell they, they may stay away from the Sacrament, for Fear of committing the since, or of incurring the Danger: Not even in that case, where they were actually Guilty, and really Punished.
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May such a one as I venture to come, who have no Assurance that I am in a State of Grace? Are all those unworthy, and unfit to come, who come in any other State of Soul,
May such a one as I venture to come, who have no Assurance that I am in a State of Grace? are all those unworthy, and unfit to come, who come in any other State of Soul,
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1. That many mistake the Nature of true Faith and Sincerity, and think, if they have not Assurance of the Love of God, that therefore they have no true Faith.
1. That many mistake the Nature of true Faith and Sincerity, and think, if they have not Assurance of the Love of God, that Therefore they have no true Faith.
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and many an Ʋpright Christian may doubt and question, Whether he be one or no? But the Latter shall one Day be ashamed of their Fears, as the Former of their Hopes. The Lord knoweth who are his, when many that are His, do not know it themselves. And if a Minister of Christ will ask a few home close Questions of such doubting, trembling Christians, by which their hearty consent to the Covenant may be judged of:
and many an Ʋpright Christian may doubt and question, Whither he be one or no? But the Latter shall one Day be ashamed of their Fears, as the Former of their Hope's. The Lord Knoweth who Are his, when many that Are His, do not know it themselves. And if a Minister of christ will ask a few home close Questions of such doubting, trembling Christians, by which their hearty consent to the Covenant may be judged of:
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and the Endeavours of their Lives, do abundantly prove that they are Sincere. 2ly. However, it may ordinarily be known whether your Faith be of the right kind or no;
and the Endeavours of their Lives, do abundantly prove that they Are Sincere. 2ly. However, it may ordinarily be known whither your Faith be of the right kind or no;
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that we may find the Mark and Impress of God upon our Souls, the Fruits of the sanctifying Spirit there, and so have Rejoycing in our selves, and not in another.
that we may find the Mark and impress of God upon our Souls, the Fruits of the sanctifying Spirit there, and so have Rejoicing in our selves, and not in Another.
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It is so far from being unlawful to collect Comfort from the Marks and Signs of our Sanctification, and to prove our Ʋnion to Christ, and Justification that way;
It is so Far from being unlawful to collect Comfort from the Marks and Signs of our Sanctification, and to prove our Ʋnion to christ, and Justification that Way;
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that it is the very Method of the Gospel, to direct us to know our State towards God, by thus looking inward, to find the Image of Christ upon the Soul, and by observing the Fruits of the Spirit in a godly Conversation.
that it is the very Method of the Gospel, to Direct us to know our State towards God, by thus looking inward, to find the Image of christ upon the Soul, and by observing the Fruits of the Spirit in a godly Conversation.
There is a great deal of Reason, why you should expect and hope for the Resolution of your Doubts in such Cases, by consulting some Minister of Christ;
There is a great deal of Reason, why you should expect and hope for the Resolution of your Doubts in such Cases, by consulting Some Minister of christ;
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If you unfeignedly consent to the Covenant of Grace, and with an humble penitent Sense of your past Sins, are willing and desirous to close with Christ, on the Terms of the Gospel, That God shall be your God,
If you unfeignedly consent to the Covenant of Grace, and with an humble penitent Sense of your past Sins, Are willing and desirous to close with christ, on the Terms of the Gospel, That God shall be your God,
and Christ your Redeemer and Lord, and the Holy Spirit your Sanctifier and Guide; If you are willing, heartily willing, to give up your selves to be instructed, ruled, and saved by him:
and christ your Redeemer and Lord, and the Holy Spirit your Sanctifier and Guide; If you Are willing, heartily willing, to give up your selves to be instructed, ruled, and saved by him:
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For though your timorousness, and present Scruples may make you Suspend for a-while, they cannot deprive you of your Right to the Ordinance; nor disoblige you from the Duty of coming to it.
For though your timorousness, and present Scruples may make you Suspend for awhile, they cannot deprive you of your Right to the Ordinance; nor disoblige you from the Duty of coming to it.
It may be that Ignorance of thy State, from whence thy Doubts proceeds, is owing to the Neglect of Self Examination, and the use of proper Means to know thy Self.
It may be that Ignorance of thy State, from whence thy Doubts proceeds, is owing to the Neglect of Self Examination, and the use of proper Means to know thy Self.
5. It may yet be Adviseable for some melancholy tempted Persons, under some perplexing Doubts, to stay away for a-while, till they have competently over-come their Fear; lest they should get more hurt than good, and be even swallowed up with Desperation, should they come;
5. It may yet be Advisable for Some melancholy tempted Persons, under Some perplexing Doubts, to stay away for awhile, till they have competently overcome their fear; lest they should get more hurt than good, and be even swallowed up with Desperation, should they come;
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It is better for them to do so, than that all the Hypocrites, and Impenitent persons in the Congregation, should be told it is their Duty to come to the Lord's Table, if they can but make themselves uncertain, whether they be Impenitent or no.
It is better for them to do so, than that all the Hypocrites, and Impenitent Persons in the Congregation, should be told it is their Duty to come to the Lord's Table, if they can but make themselves uncertain, whither they be Impenitent or no.
6. However, he that, upon the best Search and Examination of himself, as to his Heart and Life, can say, That it is true, I am not certain, that my Heart is sincere with God in his Covenant;
6. However, he that, upon the best Search and Examination of himself, as to his Heart and Life, can say, That it is true, I am not certain, that my Heart is sincere with God in his Covenant;
And the Truth is, if None should come but such as have full Assurance, and a Certainty of their Salvation; I think in most places there would be very few Communicants: very many of you that do come would tarry away,
And the Truth is, if None should come but such as have full Assurance, and a Certainty of their Salvation; I think in most places there would be very few Communicants: very many of you that do come would tarry away,
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In the Original it is, Is self condemned. But it is not meant of eating at the Lord's Table, but of eating Meats, which he doubts whether it be lawful to eat of, when at the same time he knows it is lawful to forbear.
In the Original it is, Is self condemned. But it is not meant of eating At the Lord's Table, but of eating Meats, which he doubts whither it be lawful to eat of, when At the same time he knows it is lawful to forbear.
and so shall he that stays away, and will not pay this part of Homage and Worship unto Christ, which he requires of all his Followers, in Remembrance of his dying Love: He who is not fit company for Christ,
and so shall he that stays away, and will not pay this part of Homage and Worship unto christ, which he requires of all his Followers, in Remembrance of his dying Love: He who is not fit company for christ,
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And usually the sincerely Penitent get Relief and Comfort, against their Doubts, and Jealousies, and Fears, by Obedience to Christ in this Ordinance. To Allude to that Expression, Luke 24.30. Christ was known to his Disciples in breaking of Bread.
And usually the sincerely Penitent get Relief and Comfort, against their Doubts, and Jealousies, and Fears, by obedience to christ in this Ordinance. To Allude to that Expression, Lycia 24.30. christ was known to his Disciples in breaking of Bred.
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Lastly, If we have any good Hope through Grace, notwithstanding some Remaining Doubts and Fears; though we cannot come with Assurance, we may come humbly and penitently. We may give up our selves again to God in Christ as his Servants, though we cannot say certainly, that he is our Saviour.
Lastly, If we have any good Hope through Grace, notwithstanding Some Remaining Doubts and Fears; though we cannot come with Assurance, we may come humbly and penitently. We may give up our selves again to God in christ as his Servants, though we cannot say Certainly, that he is our Saviour.
we are penitent Sinners, and are desirous of one. If we do not know we are pardoned Sinners, yet let us come penitently, humbling our selves before him, under the sense of our Vileness, as knowing we need a Saviour to Reconcile and Justifie us.
we Are penitent Sinners, and Are desirous of one. If we do not know we Are pardoned Sinners, yet let us come penitently, humbling our selves before him, under the sense of our Vileness, as knowing we need a Saviour to Reconcile and Justify us.
Let us take shame to our selves, and acknowledge the Guilt of our Sin, though we cannot apply the Comfort of his Salvation. You may come ( saith One) with brokenness of Heart for Sin,
Let us take shame to our selves, and acknowledge the Gilded of our since, though we cannot apply the Comfort of his Salvation. You may come (Says One) with brokenness of Heart for since,
when you cannot come with the Joy and Rejoycing of Assured Believers. You may hunger and thirst after Righteousness, and have earnest, eager, fervent Desires after him;
when you cannot come with the Joy and Rejoicing of Assured Believers. You may hunger and thirst After Righteousness, and have earnest, eager, fervent Desires After him;
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Let us therefore Apply our selves to him as we can, though we cannot Apply him to our selves as we would. Let us stir up the Grace that is in us, do our best, use the weak Faith we have,
Let us Therefore Apply our selves to him as we can, though we cannot Apply him to our selves as we would. Let us stir up the Grace that is in us, do our best, use the weak Faith we have,
I cannot say as yet, My beloved is mine; But I must say, I will say, that I am his; I resolve to be so, wholly, only, entirely, unreservedly, everlastingly his.
I cannot say as yet, My Beloved is mine; But I must say, I will say, that I am his; I resolve to be so, wholly, only, entirely, unreservedly, everlastingly his.
For my own part, I must profess, (though I hope it is better with some stronger Christians ) that this last mentioned Particular is very often to me, the Support and stay of my Soul. And thanks be to God,
For my own part, I must profess, (though I hope it is better with Some Stronger Christians) that this last mentioned Particular is very often to me, the Support and stay of my Soul. And thanks be to God,
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yet the Authority of Christ requiring us, To do this in Remembrance of him, should be enough to determine our Practice, against all the little Cavils and Objections, that may be made against it.
yet the authority of christ requiring us, To do this in Remembrance of him, should be enough to determine our Practice, against all the little Cavils and Objections, that may be made against it.
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O let us not be wanting in our Duty, and the God of Love and Grace, who is the Father of Mercies, and our Gracious Redeemer, of whose Compassion we have had such large and dear Experience, will never be wanting to those, who diligently and sincerely seek him. THE END.
O let us not be wanting in our Duty, and the God of Love and Grace, who is the Father of mercies, and our Gracious Redeemer, of whose Compassion we have had such large and dear Experience, will never be wanting to those, who diligently and sincerely seek him. THE END.
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The Sixth Discourse, After the LORD'S SUPPER. OF Christ's Last Passover, And its Accomplishment. From LUKE XXII. 15, 16, 17, 18. With desire have I desired to eat this Passover with you befo•e I suffer.
The Sixth Discourse, After the LORD'S SUPPER. OF Christ's Last Passover, And its Accomplishment. From LUKE XXII. 15, 16, 17, 18. With desire have I desired to eat this Passover with you befo•e I suffer.
In all Ages of the Christian Church, there have been some, ready to give this Proof of their Love to Him who spake these words, by not loving their Lives unto the Death,
In all Ages of the Christian Church, there have been Some, ready to give this Proof of their Love to Him who spoke these words, by not loving their Lives unto the Death,
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when they stood in Competition with their Fidelity to Christ. And with how much the greater Chearfulness and Alacrity, Willingness and Desire, they did it;
when they stood in Competition with their Fidis to christ. And with how much the greater Cheerfulness and Alacrity, Willingness and Desire, they did it;
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The Voluntariness of his Sacrifice argued the Excellency of his Incomparable Love. Though his Death was Necessary, with respect to the Eternal Purpose and Appointment of Heaven,
The Voluntariness of his Sacrifice argued the Excellency of his Incomparable Love. Though his Death was Necessary, with respect to the Eternal Purpose and Appointment of Heaven,
and how am I straitened till it be accomplished? Luke 12.50. The night before his Sufferings he makes his last Will and Testament, and leaves it with his Disciples, Giving his blood to drink in the Sacrament, to show, h•w willingly he would pour it out the next d•y upon the Cross.
and how am I straitened till it be accomplished? Luke 12.50. The night before his Sufferings he makes his last Will and Testament, and leaves it with his Disciples, Giving his blood to drink in the Sacrament, to show, h•w willingly he would pour it out the next d•y upon the Cross.
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because it was the last, before he should suffer Death. And afterwards, even the same Evening he goe• out into the Garden, where he knew he should be betrayed;
Because it was the last, before he should suffer Death. And afterwards, even the same Evening he goe• out into the Garden, where he knew he should be betrayed;
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I am the true Paschal Lamb, All the Rites and Observances about the killing, and eating of it, were but Typical of my Passion, and shall now be fulfilled.
I am the true Paschal Lamb, All the Rites and Observances about the killing, and eating of it, were but Typical of my Passion, and shall now be fulfilled.
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And here, 1. I shall consider the Passover, which our Lord desired to eat of. 2. His ardent Desire to eat of this Passover, and the Reason of it. 3. The Company with whom he desired to eat it, With you. 4. The Time when, Before I suffer. 5. The Accomplishment of it in the Kingdom of God.
And Here, 1. I shall Consider the Passover, which our Lord desired to eat of. 2. His Ardent Desire to eat of this Passover, and the Reason of it. 3. The Company with whom he desired to eat it, With you. 4. The Time when, Before I suffer. 5. The Accomplishment of it in the Kingdom of God.
What we are to understand by the Kingdom of God, and what by the fulfilling of it therein. 6. His Resolution and Declaration, That he would eat and drink no more so, till it were Accomplished.
What we Are to understand by the Kingdom of God, and what by the fulfilling of it therein. 6. His Resolution and Declaration, That he would eat and drink no more so, till it were Accomplished.
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whereby, in part, the Curse of God pronounc't on Cha••, is exec•ted on his Posterity ▪ viz. the Egyptians; in destroying All the First-born of bot• Man and Beast.
whereby, in part, the Curse of God pronounced on Cha••, is exec•ted on his Posterity ▪ viz. the egyptians; in destroying All the Firstborn of bot• Man and Beast.
The Israelites were ordered by Moses to slay a Lamb, on the Fourteenth day of the First Month, which answers to our March, and to Sprinkle the Posts of their Doors with the Blood of that Lamb,
The Israelites were ordered by Moses to slay a Lamb, on the Fourteenth day of the First Monn, which answers to our March, and to Sprinkle the Posts of their Doors with the Blood of that Lamb,
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That very Night the destroying Angel strikes the First-born of every Family, where this Command, of sprinkling the Door-posts with the Blood of the Lamb, was not observed.
That very Night the destroying Angel strikes the Firstborn of every Family, where this Command, of sprinkling the Door-posts with the Blood of the Lamb, was not observed.
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The whole Institution of the Paschal Lamb is called by the Name of the Passover, though it refer especially to the first Lamb in Egypt, whose blood was sprinkled on the Door-posts of the Israelites Houses,
The Whole Institution of the Paschal Lamb is called by the Name of the Passover, though it refer especially to the First Lamb in Egypt, whose blood was sprinkled on the Door-posts of the Israelites Houses,
And the Reason of that Name, Passover, is because of the Angels passing by their Houses, and their consequent Deliverance out of Egypt, passing out of the House of Bondage into Liberty.
And the Reason of that Name, Passover, is Because of the Angels passing by their Houses, and their consequent Deliverance out of Egypt, passing out of the House of Bondage into Liberty.
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And nothing is more usual, than to give to the Cause the Name of the Effect. Upon which Account Christ is called our Righteousness, Wisdom, Resurrection, and Life, &c. But the same Name, Passo•er, is also given to those Lambs which were slain every year afterwards:
And nothing is more usual, than to give to the Cause the Name of the Effect. Upon which Account christ is called our Righteousness, Wisdom, Resurrection, and Life, etc. But the same Name, Passo•er, is also given to those Lambs which were slave every year afterwards:
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This Feast being Annually obser•ed, in remembrance of that Deliverance of theirs out of Egypt. This being a constant Memorial of the first Passover, has the same Name given it, with that to which it re•ated.
This Feast being Annually obser•ed, in remembrance of that Deliverance of theirs out of Egypt. This being a constant Memorial of the First Passover, has the same Name given it, with that to which it re•ated.
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And the Rock in the Wilderness is called Christ, And the Seven Candlesticks in St. John's Vision, are the Seven Churches, That is, These are signified, and represented by them.
And the Rock in the Wilderness is called christ, And the Seven Candlesticks in Saint John's Vision, Are the Seven Churches, That is, These Are signified, and represented by them.
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'Tis therefore very absurd for the Romanists to insist upon these Words, This is my Body, to prove, that the Substance of Christ's Flesh and Blood is in the Sa rament.
It's Therefore very absurd for the Romanists to insist upon these Words, This is my Body, to prove, that the Substance of Christ's Flesh and Blood is in the Sa raiment.
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They may as well argue, That the Paschal Lamb that Christ did eat with his Disciples, was the same with that which was slain by the Israelites in Egypt; Or that it was not an Animal, because it is called a Passover; Or that the Paschal Lamb was Transubstantiated into the Flesh of Christ, because Christ is called our Passover, and sometimes called the Lamb of God, as well as the Bread in the Sacrament called his Body, and the Wine his Blood.
They may as well argue, That the Paschal Lamb that christ did eat with his Disciples, was the same with that which was slave by the Israelites in Egypt; Or that it was not an Animal, Because it is called a Passover; Or that the Paschal Lamb was Transubstantiated into the Flesh of christ, Because christ is called our Passover, and sometime called the Lamb of God, as well as the Bred in the Sacrament called his Body, and the Wine his Blood.
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Before I leave this Head, I might mention the Historical Evidence, that agrees to that of the Holy Scriptures, concerning the Israelites Passover in Egypt and the sprinkling of their Door-posts with the Blood of the Lamb, in that Memorable Night of their Delîverance.
Before I leave this Head, I might mention the Historical Evidence, that agrees to that of the Holy Scriptures, Concerning the Israelites Passover in Egypt and the sprinkling of their Door-posts with the Blood of the Lamb, in that Memorable Night of their Delîverance.
2. The Tribe of Levi were set apart by God, and Consecrated to him in a Solemn manner, in stead of the First-born of the People of Israel, that were preserved in Egypt, as you read, Numb. 3.12, 13. For when I smote all the First-born in Egypt, I hallowed unto me all the First-born of Israel.
2. The Tribe of Levi were Set apart by God, and Consecrated to him in a Solemn manner, in stead of the Firstborn of the People of Israel, that were preserved in Egypt, as you read, Numb. 3.12, 13. For when I smote all the Firstborn in Egypt, I hallowed unto me all the Firstborn of Israel.
and of unclean Beasts, Numb. 18.15. 4. The Memory of the Death of the First-born in Egypt, which gave occasion to the Ceremony of the Passover, continued among the Egyptians even after the Death of Christ.
and of unclean Beasts, Numb. 18.15. 4. The Memory of the Death of the Firstborn in Egypt, which gave occasion to the Ceremony of the Passover, continued among the egyptians even After the Death of christ.
For Epiphanius relates, That at the same time of the Year, the Night before the Israelites went out of Egypt, when the First-born in Egypt were slain, the Egyptians were wont to mark their Houses, their Trees, their Sheep, &c. with red; by that,
For Epiphanius relates, That At the same time of the Year, the Night before the Israelites went out of Egypt, when the Firstborn in Egypt were slave, the egyptians were wont to mark their Houses, their Trees, their Sheep, etc. with read; by that,
and which the Israelites escaped, by following the Advice of Moses, to Sprinkle the Door-posts of their Houses with Blood. Some such Custom as this continued in Egypt, even after the Incarnation of Christ.
and which the Israelites escaped, by following the advice of Moses, to Sprinkle the Door-posts of their Houses with Blood. some such Custom as this continued in Egypt, even After the Incarnation of christ.
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An usual Hebraism, to signifie the earnestness, and vehemency of his Desire. The Evangelist Luke hath many Instances of this, agreeable to other Expressions in other places, as Heb. 6.14. In blessing I will bless thee, and in multiplying I w•ll multiply thee.
an usual Hebraism, to signify the earnestness, and vehemency of his Desire. The Evangelist Lycia hath many Instances of this, agreeable to other Expressions in other places, as Hebrew 6.14. In blessing I will bless thee, and in multiplying I w•ll multiply thee.
The Zeal, and Earnestness, and Ardency of his Desire is expressed by it: Agreeable to that forementioned place, which referr'd to his Death and Sacrifice, Luk. 12.50. I have a Baptism to be baptized with, and how am I straitened till it be accomplished.
The Zeal, and Earnestness, and Ardency of his Desire is expressed by it: Agreeable to that forementioned place, which referred to his Death and Sacrifice, Luk. 12.50. I have a Baptism to be baptised with, and how am I straitened till it be accomplished.
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'Twas this that made him long, and desire to eat this Passover, Though at the same time he had so near a Prospect of his Amazing Sufferings in the Garden that Night,
'Twas this that made him long, and desire to eat this Passover, Though At the same time he had so near a Prospect of his Amazing Sufferings in the Garden that Night,
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Could we understand the Agonies of his tormented mind, that made him complain, That his Soul was sorrowful even unto death, and Pray with doubled and trebled Importunity, that the Cup might pass from him;
Could we understand the Agonies of his tormented mind, that made him complain, That his Soul was sorrowful even unto death, and Pray with doubled and trebled Importunity, that the Cup might pass from him;
And so for our sakes fulfil all Righteousness, as in many other Instances, of Subjection to his own Creatures, of paying Tribute to his own Subjects, &c. And, to teach us Humility, a little before this, he would wash the Feet of his own Disciples, with those hands, which, just after this Passover, had all Power in Heaven and Earth Solemnly given into them.
And so for our sakes fulfil all Righteousness, as in many other Instances, of Subjection to his own Creatures, of paying Tribute to his own Subject's, etc. And, to teach us Humility, a little before this, he would wash the Feet of his own Disciples, with those hands, which, just After this Passover, had all Power in Heaven and Earth Solemnly given into them.
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Which is a Feast upon the Sacrifice of Christ, the True Lamb of God, the true Christian Passover, in Remembrance of our Deliverance by Him from Sin and Hell, from Death and the Devil. Those things therefore that were but Types and Shadows of Him, must cease after his Death, the Truth and Substance of them being now Accomplished, as I shall shew presently.
Which is a Feast upon the Sacrifice of christ, the True Lamb of God, the true Christian Passover, in Remembrance of our Deliverance by Him from since and Hell, from Death and the devil. Those things Therefore that were but Types and Shadows of Him, must cease After his Death, the Truth and Substance of them being now Accomplished, as I shall show presently.
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4. Another Reason might be, That he might have Fellowship and Communion with his Disciples. And that leads to the consideration of the Third thing. III. The Company with whom he desires to eat this his last Passover, With You. The Jews tell us concerning the Number of those that were to eat the Passover, That it was not to be under Ten, for the whole Lamb was to be eaten:
4. another Reason might be, That he might have Fellowship and Communion with his Disciples. And that leads to the consideration of the Third thing. III. The Company with whom he Desires to eat this his last Passover, With You. The jews tell us Concerning the Number of those that were to eat the Passover, That it was not to be under Ten, for the Whole Lamb was to be eaten:
And then throwing a little Dust into the Air, they used these words, or the like, If there be any leavened Bread in this House, let it be as this dust, cast into the Air.
And then throwing a little Dust into the Air, they used these words, or the like, If there be any leavened Bred in this House, let it be as this dust, cast into the Air.
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1. It is probable, That the Man and his Family, in whose House it was, did eat of the Passover with Christ and his Apostles. Secondly, The Expressions of the Evangelist are very considerable, concerning him that should betray him.
1. It is probable, That the Man and his Family, in whose House it was, did eat of the Passover with christ and his Apostles. Secondly, The Expressions of the Evangelist Are very considerable, Concerning him that should betray him.
So that at the eating of this Passover, there seemed to have been more present than the Twelve Apostles. And afterwards he particularizeth the Person, He that dippeth his hand with me in the dish.
So that At the eating of this Passover, there seemed to have been more present than the Twelve Apostles. And afterwards he particularizeth the Person, He that dippeth his hand with me in the dish.
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And it being the Jewish Custom for the Relations to join together at the Passover Supper, it is not unlikely that she did eat the Passover with Christ;
And it being the Jewish Custom for the Relations to join together At the Passover Supper, it is not unlikely that she did eat the Passover with christ;
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VVith You, You, my Disciples and Friends, with whom I shall never eat another Passover. Notwithstanding the Prospect of his Approaching Sufferings and Death, He did not decline,
With You, You, my Disciples and Friends, with whom I shall never eat Another Passover. Notwithstanding the Prospect of his Approaching Sufferings and Death, He did not decline,
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When he gave 'em the Cup, 'tis observable he bids 'em divide it among themselves. The Scripture saith not, that he gave the Elements into every one of their particular hands, much less into their mouths, without their touching the Bread or Cup with their own hands,
When he gave they the Cup, it's observable he bids they divide it among themselves. The Scripture Says not, that he gave the Elements into every one of their particular hands, much less into their mouths, without their touching the Bred or Cup with their own hands,
except we will admit that Christ chang'd the posture he was in, and alway used at Meals (and the Scripture saith not he did,) how could he reach it to so many as Eleven Persons in the same Posture?
except we will admit that christ changed the posture he was in, and always used At Meals (and the Scripture Says not he did,) how could he reach it to so many as Eleven Persons in the same Posture?
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It was certainly upon Thursday-night, He being Crucified on the Fryday in the Forenoon, though he did not give up the Ghost till Three in the Afternoon. But the Question will be,
It was Certainly upon Thursday-night, He being crucified on the Friday in the Forenoon, though he did not give up the Ghost till Three in the Afternoon. But the Question will be,
Some Learned Men think it is plain, That the Time when our Lord did eat this Passover with his Disciples, was the day before the Generality of the Jews kept theirs, from Joh. 18.28. Chap. 19.14.
some Learned Men think it is plain, That the Time when our Lord did eat this Passover with his Disciples, was the day before the Generality of the jews kept theirs, from John 18.28. Chap. 19.14.
For the better understanding of this, you must know that the Time for the Observation of the Jewish Festivals, was Regulated by the Appearance of the New Moon. They had not Almanacks in those days, as we have now, to tell us beforehand when will be a New-Moon.
For the better understanding of this, you must know that the Time for the Observation of the Jewish Festivals, was Regulated by the Appearance of the New Moon. They had not Almanacs in those days, as we have now, to tell us beforehand when will be a New-moon.
But (if we may believe the Jewish Writers) about the time when they expected a New Moon, they sent Men to watch for it on the Top of some Hill, or High place;
But (if we may believe the Jewish Writers) about the time when they expected a New Moon, they sent Men to watch for it on the Top of Some Hill, or High place;
But, in case of Cloudy weather, if in Three days time, from their first expectation, no Man could see a New-Moon, they did then venture (but not before) to blow the Trumpet without seeing it, which must needs cause a very great Ʋncertainty,
But, in case of Cloudy weather, if in Three days time, from their First expectation, no Man could see a New-moon, they did then venture (but not before) to blow the Trumpet without seeing it, which must needs cause a very great Ʋncertainty,
Now it hath been proved, out of Epiphanius, and others, that there was a Contention and Tumult amongst the Jews, at this very Passover, concerning the Time, or the Day, wherein it was to be observed,
Now it hath been proved, out of Epiphanius, and Others, that there was a Contention and Tumult among the jews, At this very Passover, Concerning the Time, or the Day, wherein it was to be observed,
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and that the Senate had appointed a Day too late, and had not determined according to the True Phasis, or Appearance of the Moon: 'Tis manifest our Saviour kept the Passover on one Day,
and that the Senate had appointed a Day too late, and had not determined according to the True Phasis, or Appearance of the Moon: It's manifest our Saviour kept the Passover on one Day,
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and the Generality of the Jews on another (perhaps he, about a Fortnight before, might see a New-Moon, a Day sooner than they did.) And therefore we may suppose our Lord,
and the Generality of the jews on Another (perhaps he, about a Fortnight before, might see a New-moon, a Day sooner than they did.) And Therefore we may suppose our Lord,
and the more Pious Jews, did not Approve of that Order of the Sena e, but followed the true Appearance of the Moon, confirmed by sufficient, and assured Witnesses;
and the more Pious jews, did not Approve of that Order of the Sena e, but followed the true Appearance of the Moon, confirmed by sufficient, and assured Witnesses;
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if it were not on the same Day the Jewish Passover was generally Observed? Unto which it is Answered, That either the Master of the Family might be permitted on that day to kill the Lamb;
if it were not on the same Day the Jewish Passover was generally Observed? Unto which it is Answered, That either the Master of the Family might be permitted on that day to kill the Lamb;
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but some of 'em in stead of All. Or that as to this and other Feasts, whose Time depended upon this Determination, that it was usual, in Doubtful Cases, to permit the Feast to be Solemnized for two days together. Many Instances can be brought of this out of the Writings and Practices of the Jews, and it is probable it was so now.
but Some of they in stead of All. Or that as to this and other Feasts, whose Time depended upon this Determination, that it was usual, in Doubtful Cases, to permit the Feast to be Solemnized for two days together. Many Instances can be brought of this out of the Writings and Practices of the jews, and it is probable it was so now.
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It is certain it was the Night before he •••••red that he did thus eat the Passover, and the Day wherein Israel went out of Egypt. And it is a Tradition among the Jews, says Grotius, That then Israel should be delivered and redeemed in the Days of the Messiah,
It is certain it was the Night before he •••••red that he did thus eat the Passover, and the Day wherein Israel went out of Egypt. And it is a Tradition among the jews, Says Grotius, That then Israel should be Delivered and redeemed in the Days of the Messiah,
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That will not follow, any more than that Michal Saul's Daughter had Children after her death, because it is said, She had no Child till the day of her death.
That will not follow, any more than that Michal Saul's Daughter had Children After her death, Because it is said, She had no Child till the day of her death.
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Sometimes for the Execution of Judgment on the Nation of the Jews, Mark 9.1. Some standing here shall not taste of Death, till they see the Kingdom of God come.
Sometime for the Execution of Judgement on the nation of the jews, Mark 9.1. some standing Here shall not taste of Death, till they see the Kingdom of God come.
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The outward Means of Salvation are sometimes so called, Math. 21.43. If I cast out Devils by the Spirit of God, then is the Kingdom of God come unto you.
The outward Means of Salvation Are sometime so called, Math. 21.43. If I cast out Devils by the Spirit of God, then is the Kingdom of God come unto you.
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and cometh not with observation, Luk. 17.20, 21. The Essentials of Christianity are also expressed by this Phrase, Rom. 14.17. The Kingdom of God is not Meat and Drink, but Righteousness, and Peace, and Joy in the Holy Ghost.
and comes not with observation, Luk. 17.20, 21. The Essentials of Christianity Are also expressed by this Phrase, Rom. 14.17. The Kingdom of God is not Meat and Drink, but Righteousness, and Peace, and Joy in the Holy Ghost.
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And no greater Prophet than John the Baptist, yet the least in the Kingdom of Heaven, or the meanest Minister of the New Testament, who Preacheth the Accomplishment of those things, which the Baptist saw but the beginning of, is greater than John the Baptist, for he died before the Sacrifice of Christ.
And no greater Prophet than John the Baptist, yet the least in the Kingdom of Heaven, or the Meanest Minister of the New Testament, who Preacheth the Accomplishment of those things, which the Baptist saw but the beginning of, is greater than John the Baptist, for he died before the Sacrifice of christ.
So in this Text, our Lord sayes, He will eat no more of the Passover, and drink no more of the Fruit of the Vine, till it be accomplished in the Kingdom of God;
So in this Text, our Lord Says, He will eat no more of the Passover, and drink no more of the Fruit of the Vine, till it be accomplished in the Kingdom of God;
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that is, till what was represented in the Figure, and Type of the Jewish Passover, was really fulfilled by the Messiah 's Offering himself a Sacrifice upon the Cross.
that is, till what was represented in the Figure, and Type of the Jewish Passover, was really fulfilled by the Messiah is Offering himself a Sacrifice upon the Cross.
if there were no Reference to the Messiah. What need of the Choice and Separation of a Lamb in that manner? What Vertue could there be in the killing of one,
if there were no Referente to the Messiah. What need of the Choice and Separation of a Lamb in that manner? What Virtue could there be in the killing of one,
and the Sprinkling their Door-posts with his Blood? What Influence could That have on their Deliverance out of Egypt? Could not God distinguish the Houses of the Israelites, from those of the Egyptians without this? No Reason can well be assign'd of such Rites and Orders,
and the Sprinkling their Door-posts with his Blood? What Influence could That have on their Deliverance out of Egypt? Could not God distinguish the Houses of the Israelites, from those of the egyptians without this? No Reason can well be assigned of such Rites and Order,
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2. The whole Design therefore of this Paslover-Feast, had an Aspect upon the Messiah, and does Admirably Represent the Death and Sufferings of Christ, the Lamb of God, Sacrificed for us;
2. The Whole Design Therefore of this Paslover-Feast, had an Aspect upon the Messiah, and does Admirably Represent the Death and Sufferings of christ, the Lamb of God, Sacrificed for us;
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By whose Blood we have a Spiritual Deliverance from Sin and Satan; as by the Blood of the Paschal Lamb, they had a Deliverance from the destroying Angel; and afterwards a Deliverance from the Egyptian Bondage. Even the History of the Institution of this Passover, shows a manifest Reference to Jesus Christ: For we read, Exod. 12.46. concerning the Paschal Lamb; Neither shall ye break a Bone thereof.
By whose Blood we have a Spiritual Deliverance from since and Satan; as by the Blood of the Paschal Lamb, they had a Deliverance from the destroying Angel; and afterwards a Deliverance from the Egyptian Bondage. Even the History of the Institution of this Passover, shows a manifest Referente to jesus christ: For we read, Exod 12.46. Concerning the Paschal Lamb; Neither shall you break a Bone thereof.
And this is said to be fulfilled in Christ the Antitype, as if pronounced immediately of him, John 19. When the Souldiers found him dead, they brake not his Bones, as of the other two.
And this is said to be fulfilled in christ the Antitype, as if pronounced immediately of him, John 19. When the Soldiers found him dead, they brake not his Bones, as of the other two.
2. Let us consider more particularly, how these Things, with Relation to the Jewish Passover, were accomplished by Christ, as the Lamb of God to take away Sin. And that will appear,
2. Let us Consider more particularly, how these Things, with Relation to the Jewish Passover, were accomplished by christ, as the Lamb of God to take away Sin. And that will appear,
1. The Person of Christ, who is the true Paschal Lamb. I shall not stay to consider the Resemblance of his Character, to a Lamb for Meekness, for Patience, for Submission, and Obedience: He was brought as a Lamb to the Slaughter,
1. The Person of christ, who is the true Paschal Lamb. I shall not stay to Consider the Resemblance of his Character, to a Lamb for Meekness, for Patience, for Submission, and obedience: He was brought as a Lamb to the Slaughter,
Nor how the Lamb was set apart, and chosen for three days, and killed the fourth; answered by Christ's being set apart to his Prophetical Office, wherein he manifested himself for about three years, before he offered himself a Sacrifice in the fourth year. Those that write concerning the Types, are large upon this Subject.
Nor how the Lamb was Set apart, and chosen for three days, and killed the fourth; answered by Christ's being Set apart to his Prophetical Office, wherein he manifested himself for about three Years, before he offered himself a Sacrifice in the fourth year. Those that write Concerning the Types, Are large upon this Subject.
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The Paschal Lamb was to be Roasted with Fire; Which might not only put them in Mind of the Hardships they endured, in the Brick Kilms of Egypt; but Prefigure the Sufferings of Christ, as crucified and pressed, when his strength was dryed up like a Potsheard,
The Paschal Lamb was to be Roasted with Fire; Which might not only put them in Mind of the Hardships they endured, in the Brick Kilms of Egypt; but Prefigure the Sufferings of christ, as Crucified and pressed, when his strength was dried up like a Potsherd,
The Time also of his Suffering agreed with the Time of the Jewish Passover, About the Ninth Hour, or Three a Clock in the Afternoon, the usual Time that the Passover was to be Killed.
The Time also of his Suffering agreed with the Time of the Jewish Passover, About the Ninth Hour, or Three a Clock in the Afternoon, the usual Time that the Passover was to be Killed.
3. As to the Fruits and Effects of his Sacrifice, there is a further Accomplishment of the Type: For the destroying Angel is diverted from the Israelites Houses.
3. As to the Fruits and Effects of his Sacrifice, there is a further Accomplishment of the Type: For the destroying Angel is diverted from the Israelites Houses.
The Blood of a Lamb could not Merit, or procure this, but as it Represented the Blood of the Messiah: Whereby the Wrath of God is quenched, and we delivered from Satan the great Destroyer.
The Blood of a Lamb could not Merit, or procure this, but as it Represented the Blood of the Messiah: Whereby the Wrath of God is quenched, and we Delivered from Satan the great Destroyer.
They were to feed upon the Flesh of the Paschal Lamb; We are in a Spiritual sense to do so with Reference to Christ, John 6.53. They were to eat it with sour Sauce, with bitter, or wild Herbs: Repentance for Sin must be joyned with Faith, in a Saviour.
They were to feed upon the Flesh of the Paschal Lamb; We Are in a Spiritual sense to do so with Referente to christ, John 6.53. They were to eat it with sour Sauce, with bitter, or wild Herbs: Repentance for since must be joined with Faith, in a Saviour.
unto those who are called to keep the Feast, even that Feast upon the Sacrifice of Christ, at his own Table, 1 Cor. 5.7, 8. Not with the Leaven of Malice, and Wickedness;
unto those who Are called to keep the Feast, even that Feast upon the Sacrifice of christ, At his own Table, 1 Cor. 5.7, 8. Not with the Leaven of Malice, and Wickedness;
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Sixthly and lastly, The Resolution amd Declaration of Christ, to eat and drink no more of this Passover, till it be accomplished. Some think that the 18th Verse, I will drink no more of the Fruit of the Vine, till I drink it new with you in my Fathers Kingdome, is misplaced and ought to come in after the Institution of the Lord's Supper, as it is placed by the Evangelists, Matthew and Mark. Chrysostom thinks it Refers to his Eating and Dr•nking with his Disciples, after his Resurrection in this World;
Sixthly and lastly, The Resolution and Declaration of christ, to eat and drink no more of this Passover, till it be accomplished. some think that the 18th Verse, I will drink no more of the Fruit of the Vine, till I drink it new with you in my Father's Kingdom, is misplaced and ought to come in After the Institution of the Lord's Supper, as it is placed by the Evangelists, Matthew and Mark. Chrysostom thinks it Refers to his Eating and Dr•nking with his Disciples, After his Resurrection in this World;
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It is not improbable, but our Lord may Allude here to the Custom of the High Priests, who coming out of the Holy of Holies, did keep a Feast of Joy with his Friends:
It is not improbable, but our Lord may Allude Here to the Custom of the High Priests, who coming out of the Holy of Holies, did keep a Feast of Joy with his Friends:
And then he Rejoyced with his Friends, and kept a Feast, where they were wont to drink New Wine. To this Custom our Lord may Allude in this Expression, thereby telling his Disciples, That he should not sink in the Performance of what he underto k;
And then he Rejoiced with his Friends, and kept a Feast, where they were wont to drink New Wine. To this Custom our Lord may Allude in this Expression, thereby telling his Disciples, That he should not sink in the Performance of what he underto k;
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And as he Recites the Words, they are more Intelligible, than as they are mentioned by St. Matthew, or Mark. He Annexes them to the Passover Cup, though the other Recite this Passage after the Cup in the Lord's Supper:
And as he Recites the Words, they Are more Intelligible, than as they Are mentioned by Saint Matthew, or Mark. He Annexes them to the Passover Cup, though the other Recite this Passage After the Cup in the Lord's Supper:
And 'tis easier to Transpose the Words in Matthew and Mark, to the unmentioned Occasion, which was immediately before the Lord's Supper, than to Transpose the whole 19th and 20th Verses in Luke, before the 17th Verse, which would also make it a Tautology.
And it's Easier to Transpose the Words in Matthew and Mark, to the unmentioned Occasion, which was immediately before the Lord's Supper, than to Transpose the Whole 19th and 20th Verses in Lycia, before the 17th Verse, which would also make it a Tautology.
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for the Baptism of John, and of the Disciples of Christ, before his Death, was different from Baptism since, the New Testament Baptism, Acts 19.4, 5. The Lord's Supper by Anticipation did signifie,
for the Baptism of John, and of the Disciples of christ, before his Death, was different from Baptism since, the New Testament Baptism, Acts 19.4, 5. The Lord's Supper by Anticipation did signify,
and Presignified by the Paschal Lamb, till his Sacrifice of himself. And so to put a Period to the former Oeconomy, on which the Gospel Dispensation did ensue.
and Presignified by the Paschal Lamb, till his Sacrifice of himself. And so to put a Period to the former Oeconomy, on which the Gospel Dispensation did ensue.
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though it were the same Hour, because it Refers to a different Period, and Dispensation, viz. The ceasing of the Mosaick, and the beginning of the Evangelical one. In the like sense the same Word is used in other Places, as Zach. 14 6, 7. And that which answers to the Word New, is that it is opposed to the old Dispensation; that it serves to Divine Purposes, by a new Institution, and so is made New: And it declares that the N w Gospel Dispensation, to which it is appropriate, is now beginning, or to commence. I'll not drink of it, till I drink it New with you in my Father's Kingdom, or in the Kingdom of God, i. e.
though it were the same Hour, Because it Refers to a different Period, and Dispensation, viz. The ceasing of the Mosaic, and the beginning of the Evangelical one. In the like sense the same Word is used in other Places, as Zach 14 6, 7. And that which answers to the Word New, is that it is opposed to the old Dispensation; that it serves to Divine Purposes, by a new Institution, and so is made New: And it declares that the N w Gospel Dispensation, to which it is Appropriate, is now beginning, or to commence. I'll not drink of it, till I drink it New with you in my Father's Kingdom, or in the Kingdom of God, i. e.
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In the Lord's Supper, which is my Gospel Institution, and the Beginning of the Peculiar Kingdom of God, as dispens'd after my Actual Death and Sufferings.
In the Lord's Supper, which is my Gospel Institution, and the Beginning of the Peculiar Kingdom of God, as dispensed After my Actual Death and Sufferings.
This of the Paschal Lamb might not only have Relation to the Angel's passing by the Houses of the Isrelites in Egypt, and their passage out of Bondage into Liberty, by the Deliverance that follow'd;
This of the Paschal Lamb might not only have Relation to the Angel's passing by the Houses of the Israelites in Egypt, and their passage out of Bondage into Liberty, by the Deliverance that followed;
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If it be a Priviledge to be Admitted to sit at his Table, and to have his Covenant sealed to me by the outward Ordinance, and his special Love by his Spirit to my Heart.
If it be a Privilege to be Admitted to fit At his Table, and to have his Covenant sealed to me by the outward Ordinance, and his special Love by his Spirit to my Heart.
But then his Room will be the Glorious Heavens; his Attendants, all the Host of Angels and Saints; no Judas, nor unfurnished Guest comes there; but the humble Believers must sit down by him, and the Feast will be their mutual Loving and Rejoycing.
But then his Room will be the Glorious Heavens; his Attendants, all the Host of Angels and Saints; no Judas, nor unfurnished Guest comes there; but the humble Believers must fit down by him, and the Feast will be their mutual Loving and Rejoicing.
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You know nevertheless that when the Israelites were got out of Egypt, and delivered by the Blood of the Lamb, and had a Promise of Canaan, they had yet a Wilderness to pass through;
You know nevertheless that when the Israelites were god out of Egypt, and Delivered by the Blood of the Lamb, and had a Promise of Canaan, they had yet a Wilderness to pass through;
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So is it with us Christians, though we recover our Spiritual Liberty by Faith in the Blood of Jesus, and are made a peculiar People unto God, a Nation of Kings and Priests unto the most High, and are marching towards the Heavenly Canaan, and have the Promise of it;
So is it with us Christians, though we recover our Spiritual Liberty by Faith in the Blood of jesus, and Are made a peculiar People unto God, a nation of Kings and Priests unto the most High, and Are marching towards the Heavenly Canaan, and have the Promise of it;
After he was Sacrificed as the Lamb of God, he tarried Fourty Days upon the Earth, from his Resurrection till he Ascended into Heaven: As the Jews after their Passover in Egypt, wandred 40 years in the Wilderness before they entred into Canaan. But all Believers, after a few Years Difficulty and Tryals in this World, with the Presence of God to Conduct, and Guide them;
After he was Sacrificed as the Lamb of God, he tarried Fourty Days upon the Earth, from his Resurrection till he Ascended into Heaven: As the jews After their Passover in Egypt, wandered 40 Years in the Wilderness before they entered into Canaan. But all Believers, After a few years Difficulty and Trials in this World, with the Presence of God to Conduct, and Guide them;
shall at last sit down for ever with Christ, to Reap the full Harvest of his Sufferings, to receive the compleat Deliverance, which he hath procured, to enjoy all the blessed Fruits of his Death, all the Purchase of his Redeeming Blood;
shall At last fit down for ever with christ, to Reap the full Harvest of his Sufferings, to receive the complete Deliverance, which he hath procured, to enjoy all the blessed Fruits of his Death, all the Purchase of his Redeeming Blood;
Accordingly we read of Circumcision, and the Passover, in a spiritual sense under the Gospel; And that which answers to Baptism, and the Lord's Supper with us:
Accordingly we read of Circumcision, and the Passover, in a spiritual sense under the Gospel; And that which answers to Baptism, and the Lord's Supper with us:
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then this Remissness and Indifference, as to these things, Neglect and Carelesness in Preparation for them, is likewise a degree of Contempt, that deserves to be Reproved.
then this Remissness and Indifference, as to these things, Neglect and Carelessness in Preparation for them, is likewise a degree of Contempt, that deserves to be Reproved.
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3. Was Christ so desirous to eat his last Passover before he suffered for us, because of his Willingness to Suffer? What Ingratitude does this imply in our Backwardness,
3. Was christ so desirous to eat his last Passover before he suffered for us, Because of his Willingness to Suffer? What Ingratitude does this imply in our Backwardness,
4. Did our Lord desire to eat this Passover, because it was the last, and consequently was Willing to be a Sacrifice for us? What an Argument of his endearing Love does this afford us? And how should it Enflame ours to him? It was not from Ignorance of what he was to Suffer;
4. Did our Lord desire to eat this Passover, Because it was the last, and consequently was Willing to be a Sacrifice for us? What an Argument of his endearing Love does this afford us? And how should it Inflame ours to him? It was not from Ignorance of what he was to Suffer;
He knew the Burden of Sin that he was to Expiate, as a Sin-Offering, when he bore our Sins in his own Body on the Tree, as a Sacrifice to Divine Justice for us:
He knew the Burden of since that he was to Expiate, as a Sin-Offering, when he boar our Sins in his own Body on the Tree, as a Sacrifice to Divine justice for us:
He was willing to bear the Curse, that the Blessing of Abraham might come upon us. He was willing to be our Paschal Lamb, to be slain and sacrificed for us, that by the sprinkling of his Blood we might be delivered from Sin and Hell, that by feeding on him as our Passover, we might be Partakers of Spiritual and Eternal Life. And even in the midst of his Agony in the Garden, notwithstanding the strugling of his Humane Nature against the bitterness of the Cup, which made him pray for the passing of it away;
He was willing to bear the Curse, that the Blessing of Abraham might come upon us. He was willing to be our Paschal Lamb, to be slave and sacrificed for us, that by the sprinkling of his Blood we might be Delivered from since and Hell, that by feeding on him as our Passover, we might be Partakers of Spiritual and Eternal Life. And even in the midst of his Agony in the Garden, notwithstanding the struggling of his Humane Nature against the bitterness of the Cup, which made him pray for the passing of it away;
How hard and insensible are our Hearts, if they feel no constraining Vertue in the Consideration of such Love! If we do not Sacrifice our Lusts in Requital of his being a willing Sacrifice for us.
How hard and insensible Are our Hearts, if they feel no constraining Virtue in the Consideration of such Love! If we do not Sacrifice our Lustiest in Requital of his being a willing Sacrifice for us.
1. Did Christ earnestly desire to eat this Passover, and have Communion with his Disciples therein? How earnestly should we desire to have Communion with him in that Ordinance that succeeded to it, which was Instituted by Christ himself the same Evening, in the close of the Paschal Supper! Is not a Spiritual Communion with him,
1. Did christ earnestly desire to eat this Passover, and have Communion with his Disciples therein? How earnestly should we desire to have Communion with him in that Ordinance that succeeded to it, which was Instituted by christ himself the same Evening, in the close of the Paschal Supper! Is not a Spiritual Communion with him,
now he is in Glory, as desirable, as his Bodily Pr•sence was, when in a state of Humiliation? Is it not the Spirit and Temper of all the Disciples of Christ, in every Age of the Church, to value,
now he is in Glory, as desirable, as his Bodily Pr•sence was, when in a state of Humiliation? Is it not the Spirit and Temper of all the Disciples of christ, in every Age of the Church, to valve,
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and to desire such near Approaches to him? How did the believing Jews prepare themselves for such a Solemnity as the Passover? How did David 's Heart pant,
and to desire such near Approaches to him? How did the believing jews prepare themselves for such a Solemnity as the Passover? How did David is Heart pant,
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And is it not a Shame to us to have no Appetite for such a Feast? Is •t not for want of such Desires of Communion with Christ, that we meet with so little Satisfaction when we come? Let him that is a thirst, come, and such shall be filled, when others shall be sent empty away: but the hungry Souls shall not be sent empty away, from the Lord's Table.
And is it not a Shame to us to have no Appetite for such a Feast? Is •t not for want of such Desires of Communion with christ, that we meet with so little Satisfaction when we come? Let him that is a thirst, come, and such shall be filled, when Others shall be sent empty away: but the hungry Souls shall not be sent empty away, from the Lord's Table.
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Let us seriously and often consider the Voluntariness of his Death, and Sacrifice; the Fruits of his Suffering, the Merit of his Cross: How Acceptable his Sacrifice was to God, how beneficial unto us;
Let us seriously and often Consider the Voluntariness of his Death, and Sacrifice; the Fruits of his Suffering, the Merit of his Cross: How Acceptable his Sacrifice was to God, how beneficial unto us;
What a Deliverance we have by it, what a Bondage we are saved from, what a Glorious Liberty he has purchased, what a compleat Salvation we expect, when all shall be fulfilled in Heaven.
What a Deliverance we have by it, what a Bondage we Are saved from, what a Glorious Liberty he has purchased, what a complete Salvation we expect, when all shall be fulfilled in Heaven.
These are proper Thoughts for those of us this Evening, who have Feasted this Day on the Sacrifice of Christ. Every one of us in particular, not only in publick,
These Are proper Thoughts for those of us this Evening, who have Feasted this Day on the Sacrifice of christ. Every one of us in particular, not only in public,
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but in secret, should bless God for Jesus Christ, Admiring the Matchless Grace and Love of the Redeemer, in being thus a Willing Sacrifice for us, and calling us to Feast upon it, having Instituted this Ordinance on purpose for that very end.
but in secret, should bless God for jesus christ, Admiring the Matchless Grace and Love of the Redeemer, in being thus a Willing Sacrifice for us, and calling us to Feast upon it, having Instituted this Ordinance on purpose for that very end.
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We should every Day, by fresh Acts of Faith, Apply this Blood for our Encouragement, and Consolation, as the Purchase of our Peace with God and as that whereby we have Peace with Conscience. All the Blessings we receive are owing to this Blood. All the Services we perform, must be Accepted through the sprinkling of this Blood, and our Faith in it.
We should every Day, by fresh Acts of Faith, Apply this Blood for our Encouragement, and Consolation, as the Purchase of our Peace with God and as that whereby we have Peace with Conscience. All the Blessings we receive Are owing to this Blood. All the Services we perform, must be Accepted through the sprinkling of this Blood, and our Faith in it.
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Therefore the Life that we live in the Flesh, should be by the Faith of the Son of God, having daily Recourse unto his Blood for Pardon, and cleansing, and strengthning Vertue.
Therefore the Life that we live in the Flesh, should be by the Faith of the Son of God, having daily Recourse unto his Blood for Pardon, and cleansing, and strengthening Virtue.
I Shall not need to spend Time to prove this Book to be Canonical, and of Divine Auuthority: It was never questioned to belong to the Jewish Canon, though some other of the Writings of Solomon have been doubted of.
I Shall not need to spend Time to prove this Book to be Canonical, and of Divine Auuthority: It was never questioned to belong to the Jewish Canon, though Some other of the Writings of Solomon have been doubted of.
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The whole is an Allegorical Description of the mysterious Ʋnion between Christ and his Church, as Represented under the Persons of a Bridegroom, and Bride: Which Metaphor is pursued in several other Places of Scripture,
The Whole is an Allegorical Description of the mysterious Ʋnion between christ and his Church, as Represented under the Persons of a Bridegroom, and Bride: Which Metaphor is pursued in several other Places of Scripture,
and alluded to by Christ and his Apostles in the New Testament. The 45th Psalm is in some sort an Epitome, and Abridgment of this Song of Solomon; And that by all Interpreters, even the Jews themselves, is acknowledged to speak of the Messiah.
and alluded to by christ and his Apostles in the New Testament. The 45th Psalm is in Some sort an Epitome, and Abridgment of this Song of Solomon; And that by all Interpreters, even the jews themselves, is acknowledged to speak of the Messiah.
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In this Chapter, Christ and the Church seem to strive, who shall outvie each other in their Encomiums, and Commendations. In the Two first Verses Christ speaks:
In this Chapter, christ and the Church seem to strive, who shall outvie each other in their Encomiums, and Commendations. In the Two First Verses christ speaks:
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and Magnifie, and Extol the Lord Christ in the Fourth Verse, for his Bounty and Magnificence, in making such Rich Provisions to Feast and Entertain them.
and Magnify, and Extol the Lord christ in the Fourth Verse, for his Bounty and Magnificence, in making such Rich Provisions to Feast and Entertain them.
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Where the Wine is drank, or the Entertainment made; for so the Word signifies. Some understand it of the Places where Christians Assemble and meet together, to Worship Christ,
Where the Wine is drank, or the Entertainment made; for so the Word signifies. some understand it of the Places where Christians Assemble and meet together, to Worship christ,
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It may comprehend the Holy Scriptures, the Ministers of the Word, the Sacraments, the publick Assemblies for Worship, and all the Institutions of Christ. But amongst them all, none more fitly,
It may comprehend the Holy Scriptures, the Ministers of the Word, the Sacraments, the public Assemblies for Worship, and all the Institutions of christ. But among them all, none more fitly,
or exactly answering to the Allegory, than the holy Supper of the World, the great Feast on the Sacrifice of Christ, where we hope to be Entertained to Morrow.
or exactly answering to the Allegory, than the holy Supper of the World, the great Feast on the Sacrifice of christ, where we hope to be Entertained to Morrow.
In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things, of Wine on the Lees well refined, Isa. 25.6. It is a Promise concerning the Days of the Gospel.
In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things, of Wine on the Lees well refined, Isaiah 25.6. It is a Promise Concerning the Days of the Gospel.
And there the Apostles began their Preaching after the Descent of the Holy Ghost, with Wonderful Success. So Psalm 36.8. They shall be abundantly satisfied with the Fatness of thy House;
And there the Apostles began their Preaching After the Descent of the Holy Ghost, with Wondered Success. So Psalm 36.8. They shall be abundantly satisfied with the Fatness of thy House;
Thou shalt make them drink of the Rivers of thy Pleasures. The like in Prov. 9.2. Where Wisdom is said to have killed her Beasts, and mingled her Wine, and furnished her Table.
Thou shalt make them drink of the rivers of thy Pleasures. The like in Curae 9.2. Where Wisdom is said to have killed her Beasts, and mingled her Wine, and furnished her Table.
That Institution therefore hath the very Name of the Table of the Lord, 1 Cor. 10.21. We cannot be Partakers of the Lord's Table, and the Table of Devils.
That Institution Therefore hath the very Name of the Table of the Lord, 1 Cor. 10.21. We cannot be Partakers of the Lord's Table, and the Table of Devils.
and find that which is sweeter than Honey, the Love of Christ better than Wine, Psal. 22.6. Cant. 1.2. Wine, that is said to chear, and delight the heart, Eccles. 10.19.
and find that which is Sweeten than Honey, the Love of christ better than Wine, Psalm 22.6. Cant 1.2. Wine, that is said to cheer, and delight the heart, Eccles. 10.19.
It may much more be said so of this Sacramental Wine, exhibiting the Love of Christ to the Soul. And though Wine be put for all manner of Delicacies, Isa. 25.6.
It may much more be said so of this Sacramental Wine, exhibiting the Love of christ to the Soul. And though Wine be put for all manner of Delicacies, Isaiah 25.6.
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And the Blessedness of the Heavenly State, whereof this Feast is the Earnest, is set forth by the Pleasures of eating and drinking, Luk. 22 30. That you eat and drink at my Table in my Kingdom.
And the Blessedness of the Heavenly State, whereof this Feast is the Earnest, is Set forth by the Pleasures of eating and drinking, Luk. 22 30. That you eat and drink At my Table in my Kingdom.
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O the Satisfaction and Delight that holy Souls experience, in tasting of those Provisions, when they come with that due Preparedness which they ought!
Oh the Satisfaction and Delight that holy Souls experience, in tasting of those Provisions, when they come with that due Preparedness which they ought!
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For what can we need but may be received from Christ, who of God is made unto us Wisdom, Righteousness, Sanctification, and Redemption? His precious Blood can wash away the stains of our blackest guilt;
For what can we need but may be received from christ, who of God is made unto us Wisdom, Righteousness, Sanctification, and Redemption? His precious Blood can wash away the stains of our Blackest guilt;
We may apply to the Heavenly Nourishment of this Table, what the Jews say of their Manna in the Wilderness; It was sent down by God from Heaven to them;
We may apply to the Heavenly Nourishment of this Table, what the jews say of their Manna in the Wilderness; It was sent down by God from Heaven to them;
And the Taste of it is said to be like Wafers made of Honey, Verse 31. And yet in Numb. 11.8. the Taste of it is said to be as the Taste of fresh Oile.
And the Taste of it is said to be like Wafers made of Honey, Verse 31. And yet in Numb. 11.8. the Taste of it is said to be as the Taste of fresh Oil.
Now, How can all these be true? How can they all Agree? that this Manna should be like Bread, and like Honey, and like Oile too? The Jews Answer, That the Young Men tasted in it Bread, the Old Men Honey, and the Infants Oile. We may Accommodate this to the Divine Food of the Lord's Table, which is suitable to every Complexion of Mind, and Temper of Spirit.
Now, How can all these be true? How can they all Agree? that this Manna should be like Bred, and like Honey, and like Oil too? The jews Answer, That the Young Men tasted in it Bred, the Old Men Honey, and the Infants Oil. We may Accommodate this to the Divine Food of the Lord's Table, which is suitable to every Complexion of Mind, and Temper of Spirit.
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For therefore Manna in the Wilderness had the Taste of Honey, say the Jews, that it might be an Earnest and Representation of the Land of Canaan, a Land flowing with milk and honey, unto which they were now going.
For Therefore Manna in the Wilderness had the Taste of Honey, say the jews, that it might be an Earnest and Representation of the Land of Canaan, a Land flowing with milk and honey, unto which they were now going.
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We have here All things given us, richly to enjoy. And the Sanctifying Gifts and Graces of the Spirit are said to be shed on us richly, or abundantly, through Jesus Christ our Saviour, Tit 3, 6. There is a Fountain of Grace that will not have the less for us, by supplying the wants of others.
We have Here All things given us, richly to enjoy. And the Sanctifying Gifts and Graces of the Spirit Are said to be shed on us richly, or abundantly, through jesus christ our Saviour, Tit 3, 6. There is a Fountain of Grace that will not have the less for us, by supplying the Wants of Others.
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and Wine maketh Merry, Eccles. 10.19. When prodigal Sinners first return, their Father hath Mirth, and Musick to entertain them. Luk. 15.24. Let us kill the fatted Calfe, and make merry;
and Wine makes Merry, Eccles. 10.19. When prodigal Sinners First return, their Father hath Mirth, and Music to entertain them. Luk. 15.24. Let us kill the fatted Calf, and make merry;
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and avowed at the Table of the Lord, be accompanied with Joy and Mirth? The Jews were not to Afflict their Souls in any of their Feasts, Religious or Common. Thou shalt Rejoyce in thy Feasts, Deut. 16.14.
and avowed At the Table of the Lord, be accompanied with Joy and Mirth? The jews were not to Afflict their Souls in any of their Feasts, Religious or Common. Thou shalt Rejoice in thy Feasts, Deuteronomy 16.14.
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Alluding to the Custom of the Eastern People, and of the Jews particularly, who exprest the h arty w•lcome they gave their Guests, by pouring some pretious Ointment on their Heads, Psal. 92.10. Luk. 7.39. A very usual Festival Solemnity.
Alluding to the Custom of the Eastern People, and of the jews particularly, who expressed the h arty w•lcome they gave their Guests, by pouring Some precious Ointment on their Heads, Psalm 92.10. Luk. 7.39. A very usual Festival Solemnity.
and then I promise you the Love of my Father, and that your sins shall be forgiven, they shall not be remembred against you, you shall not come into Condemnation;
and then I promise you the Love of my Father, and that your Sins shall be forgiven, they shall not be remembered against you, you shall not come into Condemnation;
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Come pledge me, This is Wine of my own making, when I trod the Wine-press of my Father's Wrath alone. This will strengthen and revive thy fainting Spirit;
Come pledge me, This is Wine of my own making, when I trod the Winepress of my Father's Wrath alone. This will strengthen and revive thy fainting Spirit;
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This will cure the Ulcers of thy Heart, This will give thee Boldness, and Courage to enter into the Presence of thy Father, &c. Thus does Christ give Welcome to his prepared Guests.
This will cure the Ulcers of thy Heart, This will give thee Boldness, and Courage to enter into the Presence of thy Father, etc. Thus does christ give Welcome to his prepared Guests.
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I often take occasion to mention this, because I judge it the true Notion of the Lord's Supper, and the sense of the Apostle, 1 Cor. 5.8. Christ our Passover was Sacrificed for us, Let us therefore keep the Feast, with the Ʋnleavened Bread of Sincerity and Truth, which is spoken of the Feast, from which the Corinthian Church, by the Authority of Christ, was to bar and seclude the disorderly Person.
I often take occasion to mention this, Because I judge it the true Notion of the Lord's Supper, and the sense of the Apostle, 1 Cor. 5.8. christ our Passover was Sacrificed for us, Let us Therefore keep the Feast, with the Ʋnleavened Bred of Sincerity and Truth, which is spoken of the Feast, from which the Corinthian Church, by the authority of christ, was to bar and seclude the disorderly Person.
It is well known, that Sacrifices were wont to be attended with a Feast. The Peace-offering under the Law was to be brought on the top of the Burnt-offerings; No burnt offerings were without some peace-offerings; And having offer'd them to the Lord, they were to eat their part chearfully among their Friends.
It is well known, that Sacrifices were wont to be attended with a Feast. The Peace-offering under the Law was to be brought on the top of the Burnt offerings; No burned offerings were without Some peace-offerings; And having offered them to the Lord, they were to eat their part cheerfully among their Friends.
Christ's Offering up himself upon the Cross, is the Great Sacrifice: This Banquet at the Table of the Lord is a Feast on that Sacrifice, Psal. 50.5. Gather my Saints together, who have made a Covenant with me by Sacrifice.
Christ's Offering up himself upon the Cross, is the Great Sacrifice: This Banquet At the Table of the Lord is a Feast on that Sacrifice, Psalm 50.5. Gather my Saints together, who have made a Covenant with me by Sacrifice.
The Offering a Sacrifice was a Foederal Rite, whereby God and his People became one. Upon which account Salt was used in Sacrifices by God's own Direction, Lev 2.13. All Nations lookt on Salt, as a Token of Love, a Pledge of Friendship, a Symbol of Peace. And Feasting on a Sacrifice was a Rite of the same Nature with Sacrificing;
The Offering a Sacrifice was a Foederal Rite, whereby God and his People became one. Upon which account Salt was used in Sacrifices by God's own Direction, Lev 2.13. All nations looked on Salt, as a Token of Love, a Pledge of Friendship, a Symbol of Peace. And Feasting on a Sacrifice was a Rite of the same Nature with Sacrificing;
It being but the Complement, the Close, the Finishing of the Sacrifice. In this sense some understand those words, Psal. 50.16. Ʋnto the wicked, God saith, VVhat hast thou to do, to declare my Statutes, and that thou shouldest take my Covenant in thy Mouth, i. e.
It being but the Compliment, the Close, the Finishing of the Sacrifice. In this sense Some understand those words, Psalm 50.16. Ʋnto the wicked, God Says, What hast thou to do, to declare my Statutes, and that thou Shouldst take my Covenant in thy Mouth, i. e.
Thus when the Covenant was renewed between God and the Children of Israel; Moses and Aaron, and the Seventy Nobles of the Children of Israel went up to God,
Thus when the Covenant was renewed between God and the Children of Israel; Moses and Aaron, and the Seventy Nobles of the Children of Israel went up to God,
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The eating of the Passover was such a Foederal Solemnity, and therefore no Stranger was to eat of it, Exod. 12. It did not belong to those who did not belong to that Covenant, which God had made with his Peculiar People the Children of Israel.
The eating of the Passover was such a Foederal Solemnity, and Therefore no Stranger was to eat of it, Exod 12. It did not belong to those who did not belong to that Covenant, which God had made with his Peculiar People the Children of Israel.
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This Evangelical Feast at the Lord's Table is of the like nature and signification. Besides, the Analogy and Resemblance between these, the words of Institution do sufficiently prove it;
This Evangelical Feast At the Lord's Table is of the like nature and signification. Beside, the Analogy and Resemblance between these, the words of Institution do sufficiently prove it;
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because it was the Token and Seal of the Covenant between God and Abraham. Eating and Drinking together was alway reckon'd some token of Friendship, and Accord;
Because it was the Token and Seal of the Covenant between God and Abraham. Eating and Drinking together was always reckoned Some token of Friendship, and Accord;
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But in the present case, there is yet more, for it was a more sacred way of Covenanting, when they Feasted upon part of the Sacrifice, that was made to God, of which I shall speak more presently.
But in the present case, there is yet more, for it was a more sacred Way of Covenanting, when they Feasted upon part of the Sacrifice, that was made to God, of which I shall speak more presently.
Now at the Lords Table, Do we not profess our owning the New Covenant, made between God and us? And do we not there renew our Baptismal Covenant? Do we not accept of Christ, and all the Bl•ssings of the Covenant of Grace? Do we not Resign our selves,
Now At the lords Table, Do we not profess our owning the New Covenant, made between God and us? And do we not there renew our Baptismal Covenant? Do we not accept of christ, and all the Bl•ssings of the Covenant of Grace? Do we not Resign our selves,
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Accordingly we Read, that Princes and Potentates, and Great Men, upon such Accounts, were wont to make Sumptuous Entertainments, Esth. 1.3, 4. He made a Feast unto all his Princes,
Accordingly we Read, that Princes and Potentates, and Great Men, upon such Accounts, were wont to make Sumptuous Entertainments, Esth. 1.3, 4. He made a Feast unto all his Princes,
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Besides, the Solemn Dedication of our selves, and all we have unto Christ, which we there make, helps to awe our Hearts, and check our impatient murmurs;
Beside, the Solemn Dedication of our selves, and all we have unto christ, which we there make, helps to awe our Hearts, and check our impatient murmurs;
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This is one special design of thus eating and drinking in his Presence, to confirm our Covenant. It was very usual, especially in the Eastern parts of the World, to ratifie Contracts and Covenants, by eating and drinking together.
This is one special Design of thus eating and drinking in his Presence, to confirm our Covenant. It was very usual, especially in the Eastern parts of the World, to ratify Contracts and Covenants, by eating and drinking together.
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Laban's eating with Jacob on an heap of Stones, was a Foederal Rite, Gen. 31.46. The Israelites eating of the Gibeonites Victuals, was the contracting a League with them, Josh. 9.14.
Laban's eating with Jacob on an heap of Stones, was a Foederal Rite, Gen. 31.46. The Israelites eating of the Gibeonites Victuals, was the contracting a League with them, Josh. 9.14.
When David speaks of his Friends Treachery (in words very applicable to Judas) Psal. 41.9. he saith, My own Familiar Friend, in whom I trusted, who did eat of my Bread, hath lift up his Heel against me:
When David speaks of his Friends Treachery (in words very applicable to Judas) Psalm 41.9. he Says, My own Familiar Friend, in whom I trusted, who did eat of my Bred, hath lift up his Heel against me:
He meant one who had entred into Covenant with him by a Feast (as you find that Abner did, 2 Sam. 3.20.) Therefore, in stead of a Friend, 'tis otherwise rendred in the Margin of our Bibles, The Man of my Peace, or the Man that was at Peace with me.
He meant one who had entered into Covenant with him by a Feast (as you find that Abner did, 2 Sam. 3.20.) Therefore, in stead of a Friend, it's otherwise rendered in the Margin of our Bibles, The Man of my Peace, or the Man that was At Peace with me.
Hence the Hebrew word, which signifies a Covenant, is derived from a Root, which signifies to Eat. And hence too we read of an Idol among the Sichemites, which was called Berith (or the God of a Covenant ) because the People of that Place were wont,
Hence the Hebrew word, which signifies a Covenant, is derived from a Root, which signifies to Eat. And hence too we read of an Idol among the Sichemites, which was called Berith (or the God of a Covenant) Because the People of that Place were wont,
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as you find they did, when they entred into a League with Gaal, and made him their Head in Opposition to Abimeleck, Judg. 9.27. Humane Writers afford many Instances of this Nature, how People were wont antiently to make and ratifie Covenants between Nation and Nation, between Party and Party, and between Man and Wife, sometimes by eating Bread, sometimes by drinking Wine, and frequently by partaking of both together.
as you find they did, when they entered into a League with Gaal, and made him their Head in Opposition to Abimelech, Judges 9.27. Humane Writers afford many Instances of this Nature, how People were wont anciently to make and ratify Covenants between nation and nation, between Party and Party, and between Man and Wife, sometime by eating Bred, sometime by drinking Wine, and frequently by partaking of both together.
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Which shows, that it was the General Custom of Mankind to Contract, and Covenant with one another by the Visible Rites of Feasting, and Banqueting together.
Which shows, that it was the General Custom of Mankind to Contract, and Covenant with one Another by the Visible Rites of Feasting, and Banqueting together.
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The Old Heathens had many Religious Feasts before their Idols, whereby they Covenanted with those Imaginary Deities. The Israelites are charged with Idolatry, for complying with such Pagan Rites, Exod. 32.6. 1 Cor. 10.7.
The Old heathens had many Religious Feasts before their Idols, whereby they Covenanted with those Imaginary Deities. The Israelites Are charged with Idolatry, for complying with such Pagan Rites, Exod 32.6. 1 Cor. 10.7.
So by the Perswasion of the Moabites, they joyned themselves to Baal-Peor, entred into Communion with that Heathen Deity, that was Worshipped on Mount Peor, by eating the Sacrifices of the Dead or such things as were offered in the Memory of the dead, Numb. 25.3. Psal. 106.28.
So by the Persuasion of the Moabites, they joined themselves to Baal-peor, entered into Communion with that Heathen Deity, that was Worshipped on Mount Peor, by eating the Sacrifices of the Dead or such things as were offered in the Memory of the dead, Numb. 25.3. Psalm 106.28.
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And the Apostle calls the eating of the Heathen Sacrifices, a Fellowship with Devils, 1 Cor. 10.20. There were some in the Apostles time did go and eat of those Idol Sacrifices, 1 Cor. 8.7. To prevent which a Canon was made at the Council of Jerusalem, that Christians should abstain from Meats offered unto Idols, Acts 15. Because by sitting at Meat at the Idols Temple, they made themselves partakers of the Table of Devils.
And the Apostle calls the eating of the Heathen Sacrifices, a Fellowship with Devils, 1 Cor. 10.20. There were Some in the Apostles time did go and eat of those Idol Sacrifices, 1 Cor. 8.7. To prevent which a Canon was made At the Council of Jerusalem, that Christians should abstain from Meats offered unto Idols, Acts 15. Because by sitting At Meat At the Idols Temple, they made themselves partakers of the Table of Devils.
because this is a Sacrifical Banquet, proper and peculiar to us Christians, as the Idol-Feasts, were Sacrifical Banquets proper to the Pagans, and the Mosaical ones to the Jews, 1 Cor. 10. As Jews and Heathens were wont to feed upon a Sacrificed Beast, we Christians do feed upon a Sacrificed Redeemer, by eating and drinking in Commemoration of his Death and Sacrifice,
Because this is a Sacrificial Banquet, proper and peculiar to us Christians, as the Idol feasts, were Sacrificial Banquets proper to the Pagans, and the Mosaical ones to the jews, 1 Cor. 10. As jews and heathens were wont to feed upon a Sacrificed Beast, we Christians do feed upon a Sacrificed Redeemer, by eating and drinking in Commemoration of his Death and Sacrifice,
That by eating of this Bread, and drinking of this Wine, we may hunger and thirst no more after Sensual Delights, That we may not care to feed on Husks,
That by eating of this Bred, and drinking of this Wine, we may hunger and thirst no more After Sensual Delights, That we may not care to feed on Husks,
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Such as was inflicted on the faulty Corinthians: But he doth not so eat and drink Damnation, as that such a Sin is Ʋnpardonable, and shall certainly be followed with Hell: For it is not the Sin against the Holy Ghost, which is never Repented of.
Such as was inflicted on the faulty Corinthians: But he does not so eat and drink Damnation, as that such a since is Ʋnpardonable, and shall Certainly be followed with Hell: For it is not the since against the Holy Ghost, which is never Repented of.
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Lest you be Guilty of the Murder of Christ, and of Self-murder at once, by eating and drinking your own Damnation. Ignorant persons, scandalous persons, Hypocrites, and false Pretenders to Religion;
Lest you be Guilty of the Murder of christ, and of Self-murder At once, by eating and drinking your own Damnation. Ignorant Persons, scandalous Persons, Hypocrites, and false Pretenders to Religion;
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Let these beware, for they come, as it were, with a Knife in their hand, to kill the Redeemer in his own House, to stab him at his own Table, and Crucifie him afresh;
Let these beware, for they come, as it were, with a Knife in their hand, to kill the Redeemer in his own House, to stab him At his own Table, and Crucify him afresh;
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You will hereupon, I doubt not be glad of a little Advice, and Direction, that you may come worthily, and be duly prepared, that you may avoid so great a hazard.
You will hereupon, I doubt not be glad of a little advice, and Direction, that you may come worthily, and be duly prepared, that you may avoid so great a hazard.
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1. That you take some convenient Time for solemn and serious Preparation. They especially should do so, who have never come till now; And they who for some considerable time have neglected it, with whom several Months have past,
1. That you take Some convenient Time for solemn and serious Preparation. They especially should do so, who have never come till now; And they who for Some considerable time have neglected it, with whom several Months have passed,
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God expected and required solemn Preparation, for the Passover Feast, Exod, 19.10. He doth so for this Feast, upon Christ our Passover, sacrificed for us.
God expected and required solemn Preparation, for the Passover Feast, Exod, 19.10. He does so for this Feast, upon christ our Passover, sacrificed for us.
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and by Reading, Meditation, and Prayer, endeavour to bring your Spirits into a suitable Frame for such solemn Work. He brought me into his Banquetting-house.
and by Reading, Meditation, and Prayer, endeavour to bring your Spirits into a suitable Frame for such solemn Work. He brought me into his Banqueting house.
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He must awaken and excite all those Graces that are to be exercised in this Feast. Therefore beg a prepared Heart, and do what you can by other means to endeavour it.
He must awaken and excite all those Graces that Are to be exercised in this Feast. Therefore beg a prepared Heart, and do what you can by other means to endeavour it.
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that you may come with penitent, humbled Hearts, and so with a thankful, receptive Frame, consenting to all the Claims, and Purposes of this Ordinance.
that you may come with penitent, humbled Hearts, and so with a thankful, receptive Frame, consenting to all the Claims, and Purposes of this Ordinance.
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Examine your selves about your Knowledge, and your Faith, to understand the meaning, and the very mystery of this Table; that you may firmly Assent to,
Examine your selves about your Knowledge, and your Faith, to understand the meaning, and the very mystery of this Table; that you may firmly Assent to,
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And have right Apprehensions of those Doctrines, that Explain this Ordinance, as concerning our State of Apostacy, concerning the Method of our Recovery by Christ, and our Faith in him, as Teacher, Saviour, and Lord, in all his Offices. The like might be said concerning Repentance, or Godly Sorrow for Sin, hatred of it, and hearty forsaking of it;
And have right Apprehensions of those Doctrines, that Explain this Ordinance, as Concerning our State of Apostasy, Concerning the Method of our Recovery by christ, and our Faith in him, as Teacher, Saviour, and Lord, in all his Offices. The like might be said Concerning Repentance, or Godly Sorrow for since, hatred of it, and hearty forsaking of it;
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This I promise, this I seal to every of you, says God, I here deliver it as my Act and Deed. Now can you seal back your part of the Covenant? Lord, I will be thine, henceforth I desire,
This I promise, this I seal to every of you, Says God, I Here deliver it as my Act and Deed. Now can you seal back your part of the Covenant? Lord, I will be thine, henceforth I desire,
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and heartily consent to the Doctrines of it? Do you resolve to be Governed by Christ as your Lord, and consent to the Terms of his Gospel? Do you take him for your only Saviour, and look for all your Acceptance with God, and hope of Pardon,
and heartily consent to the Doctrines of it? Do you resolve to be Governed by christ as your Lord, and consent to the Terms of his Gospel? Do you take him for your only Saviour, and look for all your Acceptance with God, and hope of Pardon,
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and Life, only for his sake, and upon his Account? Do you consider the Vow you made in Baptism, of Fidelity to Christ, and resolve to be true to it? Do you here seriously Renew it, and will you now again promise Faithfulness to him, to your Lifes end? Do you value his Favour, and Grace above all things? and come to remember his dying Love, and receive the Communications of the purchased Spirit, with this Desire, Design, and Hope, That you may love him,
and Life, only for his sake, and upon his Account? Do you Consider the Voelli you made in Baptism, of Fidis to christ, and resolve to be true to it? Do you Here seriously Renew it, and will you now again promise Faithfulness to him, to your Life's end? Do you valve his Favour, and Grace above all things? and come to Remember his dying Love, and receive the Communications of the purchased Spirit, with this Desire, Design, and Hope, That you may love him,
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and obey him better, and that you may live in Love, and Charity towards your Brethren, and all Mankind, &c. 4. Look to the Inward part of the Ordinance, and labour to Appropriate, and Apply Christ to your selves.
and obey him better, and that you may live in Love, and Charity towards your Brothers, and all Mankind, etc. 4. Look to the Inward part of the Ordinance, and labour to appropriate, and Apply christ to your selves.
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Tell him that you distrust your selves, and are afraid of Temptation. Tell him in Prayer, You are almost ashamed to come to his Table, you are such vile unworthy Sinners,
Tell him that you distrust your selves, and Are afraid of Temptation. Tell him in Prayer, You Are almost ashamed to come to his Table, you Are such vile unworthy Sinners,
and receive the Seal of it. Therefore Resign your selves into his Hands: Beg that the Holy Spirit would take possession of you, that you may not backslide,
and receive the Seal of it. Therefore Resign your selves into his Hands: Beg that the Holy Spirit would take possession of you, that you may not backslide,
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A Strange and surprizing Spectacle, to see an Apostle of our Lord carry it like an Infidel, an Ʋnbeliever; To behold one of the Twelve, that was to spread the Faith of Christ throughout the Universe, to want that Faith, which he was to perswade others to.
A Strange and surprising Spectacle, to see an Apostle of our Lord carry it like an Infidel, an Ʋnbeliever; To behold one of the Twelve, that was to spread the Faith of christ throughout the Universe, to want that Faith, which he was to persuade Others to.
To hear the great Article of the Resurrection, one of the most deeply Fundamental Articles of the Christian Religion, to be obstinately denied by those Lips, that were to Publish the Gospel of Christ:
To hear the great Article of the Resurrection, one of the most deeply Fundamental Articles of the Christian Religion, to be obstinately denied by those Lips, that were to Publish the Gospel of christ:
But the permission of such Falls, and the raising a Revenue of Glory to the Redeemer by them, is one of the Secrets of Predestination, that will be Eternally Adored. This is sufficiently manifest in this very Passage, relating to the Apostle Thomas; whose Infidelity, as one of the Ancients observes, has proved as serviceable to Christianity,
But the permission of such Falls, and the raising a Revenue of Glory to the Redeemer by them, is one of the Secrets of Predestination, that will be Eternally Adored. This is sufficiently manifest in this very Passage, relating to the Apostle Thomas; whose Infidelity, as one of the Ancients observes, has proved as serviceable to Christianity,
His Incredulity strengthens our Faith in the Resurrection of our Saviour, as it gave occasion to his Appearing another time for the Cure of his Unbelief:
His Incredulity strengthens our Faith in the Resurrection of our Saviour, as it gave occasion to his Appearing Another time for the Cure of his Unbelief:
and makes a Glorious Confession of his Faith: Whereas, if only a few credulous Men, men of an easie and hasty Faith ▪ had assured us of it, their Testimony had been more liable to suspicion.
and makes a Glorious Confessi of his Faith: Whereas, if only a few credulous Men, men of an easy and hasty Faith ▪ had assured us of it, their Testimony had been more liable to suspicion.
The Wisdom of God has Recorded the Faults, and Miscarriages of the Apostles, for our Instruction and Ʋse. These Suns enlighten us, not only by the Lustre of their good Examples, when they shine in Grace and Holiness; but even by their Eclipses too. Their Cowardize, their Rashness, their Presumption, their Unbelief, is of use to be considered.
The Wisdom of God has Recorded the Faults, and Miscarriages of the Apostles, for our Instruction and Ʋse. These Suns enlighten us, not only by the Lustre of their good Examples, when they shine in Grace and Holiness; but even by their Eclipses too. Their Cowardice, their Rashness, their Presumption, their Unbelief, is of use to be considered.
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3. The Cure of his Ʋnbelief, and the Excellent Confession of Faith, which thereupon he makes, Verse 28. And Thomas answered and said unto him, My Lord, and my God.
3. The Cure of his Ʋnbelief, and the Excellent Confessi of Faith, which thereupon he makes, Verse 28. And Thomas answered and said unto him, My Lord, and my God.
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1. Concerning the Incredulity of this Apostle, the Evangelist gives us an Account, that on the First Day of the Week, towards Evening, our Lord being Risen from the Dead, early in the Morning, when the Disciples were met together,
1. Concerning the Incredulity of this Apostle, the Evangelist gives us an Account, that on the First Day of the Week, towards Evening, our Lord being Risen from the Dead, early in the Morning, when the Disciples were met together,
and had shut the Door for fear of the Jews, Ver. 19. He suddenly presents himself amongst them, saying, Peace be unto you. He assures them of his being Risen from the Dead, imparts to them the Holy Ghost, and gives them a Charge and Commssion, to act as Apostles, in Remitting,
and had shut the Door for Fear of the jews, Ver. 19. He suddenly presents himself among them, saying, Peace be unto you. He assures them of his being Risen from the Dead, imparts to them the Holy Ghost, and gives them a Charge and Commission, to act as Apostles, in Remitting,
and the two Disciples going to Emaus, and then all the Ten, and had full Assurance that he was Risen. This makes little Impression in order to his believing it;
and the two Disciples going to Emaus, and then all the Ten, and had full Assurance that he was Risen. This makes little Impression in order to his believing it;
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O suspicious incredulous Man! Who will be the Loser, if thou wilt not believe? But wherefore dost thou doubt? How is it that so many Eyes and Tongues are not as credible,
O suspicious incredulous Man! Who will be the Loser, if thou wilt not believe? But Wherefore dost thou doubt? How is it that so many Eyes and Tongues Are not as credible,
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but what was promised, and foretold? Why may not we be credited in our Report of a Matter of Fact, whereof we have so plain and full an Evidence? What ground is there to disbelieve so many Eye-witnesses:
but what was promised, and foretold? Why may not we be credited in our Report of a Matter of Fact, whereof we have so plain and full an Evidence? What ground is there to disbelieve so many Eyewitnesses:
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Had they been Ten Strangers, there were little reason to Reject the Testimony of Ten Persons, to one Point which they had the Testimony of Sense to assure them of:
Had they been Ten Strangers, there were little reason to Reject the Testimony of Ten Persons, to one Point which they had the Testimony of Sense to assure them of:
obstinately professing, That, without such an unreasonable Condescension of Christ, to convince his very Senses, that he will not acknowledge his being Risen.
obstinately professing, That, without such an unreasonable Condescension of christ, to convince his very Senses, that he will not acknowledge his being Risen.
It is strange, that one of the Twelve, an Apostle of our Lord, after Three Years Conversation in his Family, should be so Incredulous, as to believe nothing but what he saw;
It is strange, that one of the Twelve, an Apostle of our Lord, After Three years Conversation in his Family, should be so Incredulous, as to believe nothing but what he saw;
It is the more surprizing too in this Apostle, because he had not only been eminently called by Christ, and long conversed with him, been brought up in his Company,
It is the more surprising too in this Apostle, Because he had not only been eminently called by christ, and long conversed with him, been brought up in his Company,
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when they Hesitated concerning the Proposal Christ made, of his going into Judea to raise Lazarus, upon the account of the hatred of the Jews against him, John 11.16. Then said Thomas to the other Disciples, Let us also go, that we may die with him.
when they Hesitated Concerning the Proposal christ made, of his going into Judea to raise Lazarus, upon the account of the hatred of the jews against him, John 11.16. Then said Thomas to the other Disciples, Let us also go, that we may die with him.
How then could Thomas himself believe the Scriptures of the Old Testament? How could he be satisfied that there was such a Man as Moses, or David, or of the Truth of any of those things related concerning the Ancestors of the Jews, in Egypt, the Wilderness, or Canaan, which he himself did not see?
How then could Thomas himself believe the Scriptures of the Old Testament? How could he be satisfied that there was such a Man as Moses, or David, or of the Truth of any of those things related Concerning the Ancestors of the jews, in Egypt, the Wilderness, or Canaan, which he himself did not see?
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This is further aggravated, by considering the Nature, and Import of this Article, which he refuses to believe: Not only as that which was foretold concerning the Messiah, by the Scriptures of the Old Testament, but as the Basis, and Foundation of our Religion, as that wherein the Glory of Christ is principally concerned; as that which removes the Ignominy of his Cross;
This is further aggravated, by considering the Nature, and Import of this Article, which he refuses to believe: Not only as that which was foretold Concerning the Messiah, by the Scriptures of the Old Testament, but as the Basis, and Foundation of our Religion, as that wherein the Glory of christ is principally concerned; as that which removes the Ignominy of his Cross;
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And therefore the Jews, who set themselves to oppose the Belief of his Resurrection, were thereby, in some respects, more Injurious to Christ, than by their Crucifixion of him:
And Therefore the jews, who Set themselves to oppose the Belief of his Resurrection, were thereby, in Some respects, more Injurious to christ, than by their Crucifixion of him:
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and they kill him a Second Time. This therefore aggravates the Fault of Thomas, that by his Ʋnbelief, he Subscribes to the Calumnies of the Jews; He takes their part, and joyns with them;
and they kill him a Second Time. This Therefore aggravates the Fault of Thomas, that by his Ʋnbelief, he Subscribes to the Calumnies of the jews; He Takes their part, and joins with them;
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He disowns, condemns, and denies, that which Heaven and Earth, Angels and Men, had testified and published, and born witness to, even the Resurrection of Christ from the Dead.
He disowns, condemns, and Denies, that which Heaven and Earth, Angels and Men, had testified and published, and born witness to, even the Resurrection of christ from the Dead.
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Our First Parents Sinned by Ʋnbelief; Adam fell by Incredulity, and hath left the Fatal Impression of that Poison upon all his posterity. But where is the Eve? Where is the Apple, and Serpent, in this case? There needs no other Eve to tempt to the sin of Ʋnbelief, than the sin of our own Flesh, and any kind of Temptation is enough to draw us to it.
Our First Parents Sinned by Ʋnbelief; Adam fell by Incredulity, and hath left the Fatal Impression of that Poison upon all his posterity. But where is the Eve? Where is the Apple, and Serpent, in this case? There needs no other Eve to tempt to the since of Ʋnbelief, than the since of our own Flesh, and any kind of Temptation is enough to draw us to it.
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when the Corruptions, and Passions, and evil Inclinations of Men, have such a Power and Influence upon their Minds. There needs therefore the Exercise of a mighty power to produce Faith in the Heart; And accordingly we read of the exceeding greatness of that mighty Power, which raised Christ from the dead, imployed towards them that believe, Ephes. 1.19, 20. It is observable, That nothing but the Presence of Christ himself, could cure the Ʋnbelief of this Apostle; Till then, the Testimony of Mary Magdalen, and all that Peter, and John could say, all the Discourses of the other Apostles, had no effect.
when the Corruptions, and Passion, and evil Inclinations of Men, have such a Power and Influence upon their Minds. There needs Therefore the Exercise of a mighty power to produce Faith in the Heart; And accordingly we read of the exceeding greatness of that mighty Power, which raised christ from the dead, employed towards them that believe, Ephesians 1.19, 20. It is observable, That nothing but the Presence of christ himself, could cure the Ʋnbelief of this Apostle; Till then, the Testimony of Marry Magdalen, and all that Peter, and John could say, all the Discourses of the other Apostles, had no Effect.
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And so it is still, that without the Presence, and Power of Christ to Accompany the Ministry of the Word, they who are Ʋnbelievers will continue in their Ʋnbelief. But a few plain words, accompanied with the Power and Efficacy of the Spirit of Christ, shall make the most obstinate Ʋnbeliever sall down on his Face,
And so it is still, that without the Presence, and Power of christ to Accompany the Ministry of the Word, they who Are Ʋnbelievers will continue in their Ʋnbelief. But a few plain words, accompanied with the Power and Efficacy of the Spirit of christ, shall make the most obstinate Ʋnbeliever shall down on his Face,
2. In that his Ʋnbelief is attributed to his Absence from the other Disciples, when they Assembled together, We may learn to value the Assemblies of Christians, in hopes of the Presence of Christ, and the Manifestation of himself.
2. In that his Ʋnbelief is attributed to his Absence from the other Disciples, when they Assembled together, We may Learn to valve the Assemblies of Christians, in hope's of the Presence of christ, and the Manifestation of himself.
How then if Thomas were absent, are they called Eleven, after the Death of Judas, and before the Choice of Matthias. I Answer, When the Eleven are mentioned, we must not suppose it exactly meant of the Number of the Apostles then Present,
How then if Thomas were absent, Are they called Eleven, After the Death of Judas, and before the Choice of Matthias. I Answer, When the Eleven Are mentioned, we must not suppose it exactly meant of the Number of the Apostles then Present,
By his Absence from them, he not only missed the good News that Mary brought of the Resurrection of Christ; But he lost the comfortable Sight of Christ himself,
By his Absence from them, he not only missed the good News that Marry brought of the Resurrection of christ; But he lost the comfortable Sighed of christ himself,
and so was left in Doubts and Unbelief, which they were delivered from. The Apostle, Heb. 10.25. cautions against Forsaking the Assembling of our selves together, as the manner of some is.
and so was left in Doubts and Unbelief, which they were Delivered from. The Apostle, Hebrew 10.25. cautions against Forsaking the Assembling of our selves together, as the manner of Some is.
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Believe it, Christians, you cannot but be Losers by your Absence from the Publick Assemblies, especially on the Lord's Day, as this was when the Disciples met together, and Christ was with them:
Believe it, Christians, you cannot but be Losers by your Absence from the Public Assemblies, especially on the Lord's Day, as this was when the Disciples met together, and christ was with them:
And if Thomas had not come amongst them the next Lord's Day, he might have continued longer in his Incredulity. He had met with the Presence of Christ, if he had not forsaken the Assemblies of the other Disciples.
And if Thomas had not come among them the next Lord's Day, he might have continued longer in his Incredulity. He had met with the Presence of christ, if he had not forsaken the Assemblies of the other Disciples.
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You must not expect to have the same Presence of Christ in Solitude, or alone, as in the Publick Assemblies, where his Special Presence is Promised, and usually Found.
You must not expect to have the same Presence of christ in Solitude, or alone, as in the Public Assemblies, where his Special Presence is Promised, and usually Found.
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They who pretend, for the better Enjoyment of the Divine Presence, to retire into Desarts, and Hermitages, to Monasteries, and Cloisters; they greatly mistake and deceive themselves:
They who pretend, for the better Enjoyment of the Divine Presence, to retire into Deserts, and Hermitages, to Monasteries, and Cloisters; they greatly mistake and deceive themselves:
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for in stead of retiring out of the World, they retire out of the Church, and forsake the Company of the Saints; They quit the Presence of Christ, and lose the Opportunities of beholding the Wonders of his Grace,
for in stead of retiring out of the World, they retire out of the Church, and forsake the Company of the Saints; They quit the Presence of christ, and loose the Opportunities of beholding the Wonders of his Grace,
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and of receiving the Influences of his Presence, and Spirit. Therefore do not discontinue your Attendance on Publick Worship, when you have Opportunity.
and of receiving the Influences of his Presence, and Spirit. Therefore do not discontinue your Attendance on Public Worship, when you have Opportunity.
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If you absent from the House of God, you must not think that Christ will follow you to your own Houses, while you refuse to visit him in his. If you are not with your Brethren,
If you absent from the House of God, you must not think that christ will follow you to your own Houses, while you refuse to visit him in his. If you Are not with your Brothers,
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For where two or three are met together in the Name of Christ, he has promised to be with them. It is in the Assemblies of his People, that he manifests himself;
For where two or three Are met together in the Name of christ, he has promised to be with them. It is in the Assemblies of his People, that he manifests himself;
it is there he makes known the Power of his Death, a d the Glory of his Resurrection; it is there he dispenses the Gifts and Graces of his Spirit;
it is there he makes known the Power of his Death, a worser the Glory of his Resurrection; it is there he dispenses the Gifts and Graces of his Spirit;
Suppose you should spend your time on the Lord's Day at home, in Prayer, Reading, and Meditation, yet there is little reason to expect God should accept you therein,
Suppose you should spend your time on the Lord's Day At home, in Prayer, Reading, and Meditation, yet there is little reason to expect God should accept you therein,
You cannot reasonably hope for such Effusisions of the Divine Grace and Spirit, in a secret corner, as in the Congregation of the Faithful. There is room and time enough for Private Devotions, without the neglect of the Publick Worship.
You cannot reasonably hope for such Effusisions of the Divine Grace and Spirit, in a secret corner, as in the Congregation of the Faithful. There is room and time enough for Private Devotions, without the neglect of the Public Worship.
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and no doubt they urged him, with all the Circumstances of it, to convince him of the Unreasonableness of his Obstinacy, who would not believe, except he could see. How unreasonable was it, might they tell him, that Christ should appear again upon his Account, merely to comply with his Curiosity? And if he should appear again,
and no doubt they urged him, with all the circumstances of it, to convince him of the Unreasonableness of his Obstinacy, who would not believe, except he could see. How unreasonable was it, might they tell him, that christ should appear again upon his Account, merely to comply with his Curiosity? And if he should appear again,
how unlikely it was that he should be priviledged more than they, who had only a bare sight of him; Why should he have more? Why should he be permitted to thrust his Hand into our Lord's Side,
how unlikely it was that he should be privileged more than they, who had only a bore sighed of him; Why should he have more? Why should he be permitted to thrust his Hand into our Lord's Side,
4. That it is Unreasonable, and Provoking, to refuse to Believe the Truth of any thing, merely because we have not the Testimony of Sense, to confirm it.
4. That it is Unreasonable, and Provoking, to refuse to Believe the Truth of any thing, merely Because we have not the Testimony of Sense, to confirm it.
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This is to make Terms with the Blessed God, to limit the Holy One of Israel, and unreasonably to Expect, that what is the Object of Faith, should come under the View of Sense.
This is to make Terms with the Blessed God, to limit the Holy One of Israel, and unreasonably to Expect, that what is the Object of Faith, should come under the View of Sense.
What little ground is there to think then, that he had any Supremacy above the rest of the Apostles, and that he was the Prince of them? If he were so,
What little ground is there to think then, that he had any Supremacy above the rest of the Apostles, and that he was the Prince of them? If he were so,
Why did he not do his Office? Why did he not shew his Authority? Here is a fair Occasion for him to make use of the Authority of his Keyes, to stop the Mouth of this Ʋnbeliever, who says, he will not believe, except he see.
Why did he not do his Office? Why did he not show his authority? Here is a fair Occasion for him to make use of the authority of his Keys, to stop the Mouth of this Ʋnbeliever, who Says, he will not believe, except he see.
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Why does not Peter define, and determine the matter, that was questioned, doubted, and denied by Thomas? There is nothing of all this, however proper the occasion might have been.
Why does not Peter define, and determine the matter, that was questioned, doubted, and denied by Thomas? There is nothing of all this, however proper the occasion might have been.
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6. In that this Incredulity of the Apostle was over-ruled to so much good, for the further Confirmation of the Great Doctrine of Christ's Resurrection, let us admire the Divine Wisdom, and Goodness in the Government of the World; who,
6. In that this Incredulity of the Apostle was overruled to so much good, for the further Confirmation of the Great Doctrine of Christ's Resurrection, let us admire the Divine Wisdom, and goodness in the Government of the World; who,
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He was afterwards brought to the most admirable Exercise, and Declaration of his Faith in Christ, not only of his being Risen, but of his being the Eternal Son of God, and of his happy Interest in him, and Relation to him, as his Lord, and his God: And we have a greater Evidence thereby of the Truth of Christ's Resurrection.
He was afterwards brought to the most admirable Exercise, and Declaration of his Faith in christ, not only of his being Risen, but of his being the Eternal Son of God, and of his happy Interest in him, and Relation to him, as his Lord, and his God: And we have a greater Evidence thereby of the Truth of Christ's Resurrection.
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Doubtless this Fall of Thomas was also a Motive to his greater Diligence in the Service of Christ, and Zeal for his Glory; as it was with the Apostle Paul, and Peter, and others.
Doubtless this Fallen of Thomas was also a Motive to his greater Diligence in the Service of christ, and Zeal for his Glory; as it was with the Apostle Paul, and Peter, and Others.
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Some special Ordinance, or Providence brings them to themselves, and suddenly shows the Reality of that, which did not Appear, but the contrary Corruption.
some special Ordinance, or Providence brings them to themselves, and suddenly shows the Reality of that, which did not Appear, but the contrary Corruption.
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2. Having thus considered the Ʋnbelief of this Apostle, let us now observe the Compassion, Condescension, and Kindness of Christ to this Incredulous Apostle. Eight days after, the Disciples being together,
2. Having thus considered the Ʋnbelief of this Apostle, let us now observe the Compassion, Condescension, and Kindness of christ to this Incredulous Apostle. Eight days After, the Disciples being together,
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and says to Thomas, Vers. 27. Reach hither thy Finger, and behold my Hands; and reach hither thy Hand, and thrust it into my Side, and be not Faithless, but Believing.
and Says to Thomas, Vers. 27. Reach hither thy Finger, and behold my Hands; and reach hither thy Hand, and thrust it into my Side, and be not Faithless, but Believing.
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How mercifully doth he pity us, in our Errors, and Infirmities? With what Tenderness and Compassion doth he reclaim us? And this when he was Risen from the Dead, after he was declared to be the Son of God with Power,
How mercifully does he pity us, in our Errors, and Infirmities? With what Tenderness and Compassion does he reclaim us? And this when he was Risen from the Dead, After he was declared to be the Son of God with Power,
But he condescends thus far for our Sakes, that We, and Others, might have a clearer Evidence and Proof of his Resurrection, and likewise of his Divinity: For his fixing upon Thomas in this Assembly, and speaking to him such Words, doth plainly manifest, that he knew his Heart, and understood what Discourse he had had,
But he condescends thus Far for our Sakes, that We, and Others, might have a clearer Evidence and Proof of his Resurrection, and likewise of his Divinity: For his fixing upon Thomas in this Assembly, and speaking to him such Words, does plainly manifest, that he knew his Heart, and understood what Discourse he had had,
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He not only believes with the Heart, but confesses with the Mouth: He owns both the Divinity of Christ, and his Dominion, and that with an Appropriating Faith, My Lord, and my God.
He not only believes with the Heart, but Confesses with the Mouth: He owns both the Divinity of christ, and his Dominion, and that with an Appropriating Faith, My Lord, and my God.
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1. Here is an Evidence of the Truth of his Repentance, of his Love, and of his Zeal. The very Sight of Christ and the Print of the Nails, and the Mark of his Wounds, shames him for his Sin, and makes him sensible of his Incredulity.
1. Here is an Evidence of the Truth of his Repentance, of his Love, and of his Zeal. The very Sighed of christ and the Print of the Nails, and the Mark of his Wounds, shames him for his since, and makes him sensible of his Incredulity.
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Think how I have loved Thee to dye for thee, And wilt thou not believe that I am Risen? This awakened his Repentance, and made him abruptly cry out, My Lord, and my God.
Think how I have loved Thee to die for thee, And wilt thou not believe that I am Risen? This awakened his Repentance, and made him abruptly cry out, My Lord, and my God.
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The Kindness and Condescension of his Lord overcame him, and by these words he proves the Cure of his Infidelity. Before, he would not believe Christ to be Alive;
The Kindness and Condescension of his Lord overcame him, and by these words he Proves the Cure of his Infidelity. Before, he would not believe christ to be Alive;
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Before he reckoned him under the Power of Death, now he acknowledges him as the Lord, and Prince of Life. Before he believed less than any of the other Apostles, now he confesses more than All of them. My Lord, my God.
Before he reckoned him under the Power of Death, now he acknowledges him as the Lord, and Prince of Life. Before he believed less than any of the other Apostles, now he Confesses more than All of them. My Lord, my God.
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As the voice of the Patient, will sometimes discover the Cure of a Disease in the Head. When the Heart is full, the Expressions are many times short and abrupt.
As the voice of the Patient, will sometime discover the Cure of a Disease in the Head. When the Heart is full, the Expressions Are many times short and abrupt.
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His Penitent shame on the one hand, and his Zeal, and Admiration on the other, stopt his Mouth. But the little he doth say, is very much to the purpose; He calls him Lord, and God; which, upon the Resurrection of Christ, every Tongue was to Confess.
His Penitent shame on the one hand, and his Zeal, and Admiration on the other, stopped his Mouth. But the little he does say, is very much to the purpose; He calls him Lord, and God; which, upon the Resurrection of christ, every Tongue was to Confess.
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The Truth of his Repentance, Love and Zeal, he afterwards more abundantly proved, by labour, and diligence, and travelling up and down the World to spread the Gospel into Parthia, and afterwards among the Medes and Persians, passing through the Asian Ethiopia, says Chrysostom, and, at last, came to India, perswading them to Renounce their Idolatry, and receive the Faith of Christ; Some Remainders of this, there are in some parts of India to this day.
The Truth of his Repentance, Love and Zeal, he afterwards more abundantly proved, by labour, and diligence, and traveling up and down the World to spread the Gospel into Parthia, and afterwards among the Medes and Persians, passing through the Asian Ethiopia, Says Chrysostom, and, At last, Come to India, persuading them to Renounce their Idolatry, and receive the Faith of christ; some Remainders of this, there Are in Some parts of India to this day.
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If we may believe the Account of some of the Jesuits, and other Missionaries of the Roman Church into China, and those parts, they do Ascribe the Preaching of the Gospel there to this Apostle,
If we may believe the Account of Some of the Jesuits, and other Missionaries of the Roman Church into China, and those parts, they do Ascribe the Preaching of the Gospel there to this Apostle,
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and Preserved to this Day by an A. Bishop of Granganour, or Della Serra, and Translated into Latin by a Jesuit. One of those Books is a Breviary, wherein are these words, By the Means of St. Thomas, the Errors of the Idolatry of the Indians were scattered: By the Means of St. Thomas, the Chineses, and the Aethiopians were converted to the Truth:
and Preserved to this Day by an A. Bishop of Granganour, or Della Serra, and Translated into Latin by a Jesuit. One of those Books is a Breviary, wherein Are these words, By the Means of Saint Thomas, the Errors of the Idolatry of the Indians were scattered: By the Means of Saint Thomas, the Chineses, and the Ethiopians were converted to the Truth:
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And presently there follows an Antiphona, which saith, The Indians, the Chineses, the Persians, and other Islanders, those of Syria, Armenia, Grecia and Romania, in Commemoration of St. Thomas, do offer their Adoration unto thy Most Holy Name, O Great God.
And presently there follows an Antiphona, which Says, The Indians, the Chineses, the Persians, and other Islanders, those of Syria, Armenia, Greece and Romania, in Commemoration of Saint Thomas, do offer their Adoration unto thy Most Holy Name, Oh Great God.
This may easily be improved to overthrow the Popish Fancy of Transubstantiation, that the Body and Blood of Christ are in the Lord's Supper, under the Accidents of Bread and Wine. For at that rate Thomas might have still objected, That what he saw and touched was not the Body of Christ, but the Accidents of it,
This may Easily be improved to overthrow the Popish Fancy of Transubstantiation, that the Body and Blood of christ Are in the Lord's Supper, under the Accidents of Bred and Wine. For At that rate Thomas might have still objected, That what he saw and touched was not the Body of christ, but the Accidents of it,
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because it hath the Article before the Word, God. And it is commonly granted by the Adversaries of the Deity of Christ, that whereever the Word God is used with the Article before it, it there imports the True and Eternal God.
Because it hath the Article before the Word, God. And it is commonly granted by the Adversaries of the Deity of christ, that wherever the Word God is used with the Article before it, it there imports the True and Eternal God.
As to give to One that is next to the King, the Title of King. Especially to ascribe Divinity, and Godhead to a Creature. What can be more provoking to him, who is Jealous of his Honour, and will not give his Glory to another, Isa. 42. It cannot well be supposed that Thomas, who was brought up in the Jewish Religion, could be ignorant of the Doctrine of the Ʋnity of the Godhead;
As to give to One that is next to the King, the Title of King. Especially to ascribe Divinity, and Godhead to a Creature. What can be more provoking to him, who is Jealous of his Honour, and will not give his Glory to Another, Isaiah 42. It cannot well be supposed that Thomas, who was brought up in the Jewish Religion, could be ignorant of the Doctrine of the Ʋnity of the Godhead;
And every Office of Christ, as our Prophet, Priest, and King, doth suppose and require that he be true God, as well as true man,; or he could not discharge those Offices to any Saving Purpose for us.
And every Office of christ, as our Prophet, Priest, and King, does suppose and require that he be true God, as well as true man,; or he could not discharge those Offices to any Saving Purpose for us.
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4. Let us then Imitate the Faith of this Apostle, in contemplating the Death and Resurrection of Christ, that we also may say as he did, My Lord, and my God.
4. Let us then Imitate the Faith of this Apostle, in contemplating the Death and Resurrection of christ, that we also may say as he did, My Lord, and my God.
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I have chosen thee for my Portion, and I have dedicated and devoted my self for ever to be thine, &c. The more serious we are in this, the more likely are we to come to this Claim, and Appropriation, and special Interest in God,
I have chosen thee for my Portion, and I have dedicated and devoted my self for ever to be thine, etc. The more serious we Are in this, the more likely Are we to come to this Claim, and Appropriation, and special Interest in God,
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and Christ as ours: And till we Arrive to some Degree of this, we are Strangers to the most comfortable part of the Christian Life: For this is a great ground of our Confidence,
and christ as ours: And till we Arrive to Some Degree of this, we Are Strangers to the most comfortable part of the Christian Life: For this is a great ground of our Confidence,
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For he, can open them, as he did the Heart of Lydia. Though they be of Stone or Iron, he can break, he can soften, he can make them Hearts of Flesh. Let us beg he would so visit us, by his Spirit.
For he, can open them, as he did the Heart of Lydia. Though they be of Stone or Iron, he can break, he can soften, he can make them Hearts of Flesh. Let us beg he would so visit us, by his Spirit.
so as to dye for me, so as to give thy self a Sacrifice for me? O my God, what shall I render to thee? How shall I express my Gratitude? What shall I do to honour thee? O my Lord, thou hast Redeemed me at a costly price.
so as to die for me, so as to give thy self a Sacrifice for me? O my God, what shall I render to thee? How shall I express my Gratitude? What shall I do to honour thee? O my Lord, thou hast Redeemed me At a costly price.
My Lord, my God, the King of Saints, the Prince of Peace, the First Begotten from the Dead, the First Born of every Creature, the First Fruits of them that sleep, the true and only Potentate, the great Immanuel, God with us, true God, and true Man:
My Lord, my God, the King of Saints, the Prince of Peace, the First Begotten from the Dead, the First Born of every Creature, the First Fruits of them that sleep, the true and only Potentate, the great Immanuel, God with us, true God, and true Man:
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in such Appropriating Language of Faith, as these words of Thomas: For Christ, and all his Benefits are offered to you, by the Distribution of the Elements.
in such Appropriating Language of Faith, as these words of Thomas: For christ, and all his Benefits Are offered to you, by the Distribution of the Elements.
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The Lord's Supper, is the New Testament, or Covenant in the Blood of Christ; you there Ratifie the Baptismal Covenant; he saith, I am thine; and you say, You are his. This inward, personal Covenanting between Christ and you, is the great Thing to be minded,
The Lord's Supper, is the New Testament, or Covenant in the Blood of christ; you there Ratify the Baptismal Covenant; he Says, I am thine; and you say, You Are his. This inward, personal Covenanting between christ and you, is the great Thing to be minded,
And this we professedly Repeat, and publickly Renew, every time we come to this Table. We have this Day acknowledged him to be our Lord, we have entred into a solemn League of Subjection, and Fidelity to him;
And this we professedly Repeat, and publicly Renew, every time we come to this Table. We have this Day acknowledged him to be our Lord, we have entered into a solemn League of Subjection, and Fidis to him;
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For by Feasting on this Sacrifice this Day, we have again Sworn at the Altar, we have said it in our Hearts, My Lord, my God; And we have professed it by our Actions.
For by Feasting on this Sacrifice this Day, we have again Sworn At the Altar, we have said it in our Hearts, My Lord, my God; And we have professed it by our Actions.
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And if we do not stand to it while we live, we are Rebels; and add Perjury to our Rebellion, by violating our Bond, Covenant, and Oath. And if we do so, we have imprecated a Curse upon our selves,
And if we do not stand to it while we live, we Are Rebels; and add Perjury to our Rebellion, by violating our Bound, Covenant, and Oath. And if we do so, we have imprecated a Curse upon our selves,
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You therefore who have this Day Avouched the Lord for your God, and have said to Christ, My Lord, my God; Remember that he is both: And don't expect he should be thy God, thy Portion, thy Happiness, thy Heaven, if he be not thy Lord. Don't think he will be thy Jesus, thy Ransom to save thee from Hell,
You Therefore who have this Day Avouched the Lord for your God, and have said to christ, My Lord, my God; remember that he is both: And don't expect he should be thy God, thy Portion, thy Happiness, thy Heaven, if he be not thy Lord. Don't think he will be thy jesus, thy Ransom to save thee from Hell,
See Mr. Charnock, Of the Lord's Supper, 2d. Vol. p. 7•3 Compared with Mr. Kettlewell, Of the Lord's Supper, 12o 1687. p. 387, 388, &c. The one for his being Present, the other against it.
See Mr. Charnock, Of the Lord's Supper, 2d. Vol. p. 7•3 Compared with Mr. Kettlewell, Of the Lord's Supper, 12o 1687. p. 387, 388, etc. The one for his being Present, the other against it.
See Dr. Hammond on Mark 9.50. And P. Fagius in Levit. 2. And more largely in Dr. Cudworth's Notion of the Lord's Supper. Bishop Patrick's Christian Sacrifice; and Dr. Pel•ing of the Sacrament, Chap. 1, 2, 3.
See Dr. Hammond on Mark 9.50. And P. Fagius in Levit. 2. And more largely in Dr. Cudworth's Notion of the Lord's Supper. Bishop Patrick's Christian Sacrifice; and Dr. Pel•ing of the Sacrament, Chap. 1, 2, 3.