Tvvo sermons first, an angel, in a vision, appeareth to a souldier. Acts. 10. 3, 4. He saw in a vision, evidently, &c. Second, a saviour, in mercy, appeareth to a sinner. Matth. 11. 28. Come unto me, all, &c. Preached before the University, at Oxford, some years since: by John Gumbleden B.D.
not fearfull, because not mortall; and, mortall they cannot be, whom God by his Grace, and Power preserveth in a state incorruptible; it being said only to the sonnes of men, after the fall (not to the sons of God by Creation, who never fell,
not fearful, Because not Mortal; and, Mortal they cannot be, whom God by his Grace, and Power Preserveth in a state incorruptible; it being said only to the Sons of men, After the fallen (not to the Sons of God by Creation, who never fell,
and, for that reason, fearfull also they cannot be, because it is their Lot, by Grace, to be exempted from Mortality. So that, name but Angels, and presently you name Creatures,
and, for that reason, fearful also they cannot be, Because it is their Lot, by Grace, to be exempted from Mortality. So that, name but Angels, and presently you name Creatures,
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no wonder then, if Cornelius, a mortall man, became Cornelius, a fearfull man; he was afraid; and yet, had he but suspended his fear a little, till he had considerately weighed the Angels message, and, the joyfull matter of it, he might easily have seen, that there was no just cause at all for his fear:
no wonder then, if Cornelius, a Mortal man, became Cornelius, a fearful man; he was afraid; and yet, had he but suspended his Fear a little, till he had considerately weighed the Angels message, and, the joyful matter of it, he might Easily have seen, that there was no just cause At all for his Fear:
and, till then (notwithstanding so sweet a Message, not yet sweet to him, because not understood, was sent unto him) he was afraid, But, the opening of the one, was the closing, and shutting up of the other,
and, till then (notwithstanding so sweet a Message, not yet sweet to him, Because not understood, was sent unto him) he was afraid, But, the opening of the one, was the closing, and shutting up of the other,
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as, when Phosphorus, the day-Starre appeareth, the night soon, vanisheth; and all that was dark, and cloudy before, commonly becomes more clear, and serene afterwards.
as, when Phosphorus, the day-Starre appears, the night soon, Vanishes; and all that was dark, and cloudy before, commonly becomes more clear, and serene afterwards.
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Nothing was there, but Mists, and Clouds, nothing but fear, and trembling in him, till light appeared, till the day appeared, till matter of joy was opened, and revealed unto him, between whom,
Nothing was there, but Mists, and Clouds, nothing but Fear, and trembling in him, till Light appeared, till the day appeared, till matter of joy was opened, and revealed unto him, between whom,
to farre better purpose, then that other Conference, between the Serpent, and the Woman Gen. 3. the Angel said unto him, Cornelius, and, he said to the Angel, what is it Lord? the whole Conference between them, being about the Angels Message, not yet delivered,
to Far better purpose, then that other Conference, between the Serpent, and the Woman Gen. 3. the Angel said unto him, Cornelius, and, he said to the Angel, what is it Lord? the Whole Conference between them, being about the Angels Message, not yet Delivered,
yet, as soon delivered it was, as the Person, to whom it was sent, was inquisitive to know it, what is it Lord? that was the Question on Cornelius his part,
yet, as soon Delivered it was, as the Person, to whom it was sent, was inquisitive to know it, what is it Lord? that was the Question on Cornelius his part,
that was the Answer on the Angels part, and we need not doubt, that Cornelius was now most joyfull, when he heard by the mouth of his Messenger, that God was so mercifull, as to accept the Sacrifice of his Poor,
that was the Answer on the Angels part, and we need not doubt, that Cornelius was now most joyful, when he herd by the Mouth of his Messenger, that God was so merciful, as to accept the Sacrifice of his Poor,
Suffered something, was afraid: said something, What is it Lord? His Questioning, arising from his Suffering; his Suffering, at first, from his seeing an Angel of God, in a Vision.
Suffered something, was afraid: said something, What is it Lord? His Questioning, arising from his Suffering; his Suffering, At First, from his seeing an Angel of God, in a Vision.
As touching that unexpected Apparition, when he first saw the Angel, He looked on him, he was afraid, he said unto him, What is it Lord? Let us go on in order. And,
As touching that unexpected Apparition, when he First saw the Angel, He looked on him, he was afraid, he said unto him, What is it Lord? Let us go on in order. And,
And, for that cause (though in their own Nature, they were still Spirits ) they were commonly called Men, from that Form wherein they appeared . So it was then:
And, for that cause (though in their own Nature, they were still Spirits) they were commonly called Men, from that From wherein they appeared. So it was then:
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But is it so now? No. And here, for the right understanding of what followeth, necessary it is, that we distinguish between the effectual Ministry of Angels; and, the visible Apparition of Angels: whose Ministry we shall never want;
But is it so now? No. And Here, for the right understanding of what follows, necessary it is, that we distinguish between the effectual Ministry of Angels; and, the visible Apparition of Angels: whose Ministry we shall never want;
Neither is it any new thing, to hear, that what hath been in use, and, in holy Scripture approved of, at one time, may be justly antiquated, at another time;
Neither is it any new thing, to hear, that what hath been in use, and, in holy Scripture approved of, At one time, may be justly antiquated, At Another time;
No, and therefore, rightly it is abolished, neither is there any need now, that a brasen Serpent should be erected on a Pole, for the healing benefit of all beholders, as once it was .
No, and Therefore, rightly it is abolished, neither is there any need now, that a brazen Serpent should be erected on a Pole, for the healing benefit of all beholders, as once it was.
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even these were lost, while Israel was in captivity, in Babylon: and, we hear of no use that was made of them, or of any benefit received by them, ever since;
even these were lost, while Israel was in captivity, in Babylon: and, we hear of no use that was made of them, or of any benefit received by them, ever since;
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besides, Miracles were frequently wrought by our Saviour, while he was on earth; by his Apostles, after his Ascension into Heaven: by the primitive Christians, for some continuance of time,
beside, Miracles were frequently wrought by our Saviour, while he was on earth; by his Apostles, After his Ascension into Heaven: by the primitive Christians, for Some Continuance of time,
after the Apostles dissoultion; but, in Augustines time, (it seems less then four hundred years after Christ, they were so ceased, that he concludes, that whosoever did then expect a Miracle, for the confirmation of his Faith, was himself the greatest Miracle ;
After the Apostles dissoultion; but, in Augustine's time, (it seems less then four hundred Years After christ, they were so ceased, that he concludes, that whosoever did then expect a Miracle, for the confirmation of his Faith, was himself the greatest Miracle;
thus, the use of Circumcision is ceased, the use of the brazen Serpent is ceased, the use of the Ʋrim, and Thummim is ceased, the use of Miracles, (where the Seed of the Gospel is planted, and diligently watered ) is ceased,
thus, the use of Circumcision is ceased, the use of the brazen Serpent is ceased, the use of the Ʋrim, and Thummim is ceased, the use of Miracles, (where the Seed of the Gospel is planted, and diligently watered) is ceased,
and frail man, the increated Angel (of whom we speak not now) is the Son of God, that Angel of the Covenant, Mal. 3.1 that Angel of the Lord: called Jehovah. Exod. 13.21. who, long before his Incarnation , appeared to Abraham, in the plains of Mamre, whom he calls the Judge of all the earth .
and frail man, the increated Angel (of whom we speak not now) is the Son of God, that Angel of the Covenant, Malachi 3.1 that Angel of the Lord: called Jehovah. Exod 13.21. who, long before his Incarnation, appeared to Abraham, in the plains of Mamre, whom he calls the Judge of all the earth.
To Jacob, at Peniel, with whom he wrestled . To Moses in the Bush, Exod. 3.2.6. who afterwards was mindfull of, and thankfull for the good will of him, towards him, that dwelt in the Bush . Deut. 33.16.
To Jacob, At Peniel, with whom he wrestled. To Moses in the Bush, Exod 3.2.6. who afterwards was mindful of, and thankful for the good will of him, towards him, that dwelled in the Bush. Deuteronomy 33.16.
The created Angels again, are of two Sorts, either Good, or Bad; the Bad are those Apostate spirits, who kept not their first estate, but by their sinne, lost both themselves, and heaven.
The created Angels again, Are of two Sorts, either Good, or Bad; the Bad Are those Apostate spirits, who kept not their First estate, but by their sin, lost both themselves, and heaven.
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and, all accepted of, on Gods part, we have nothing at all to do, with such enemies of Devotion. The good Angels, who have oftentimes in former ages, visibly appeared unto men (the point in hand) are those glorious, and heavenly Creatures;
and, all accepted of, on God's part, we have nothing At all to do, with such enemies of Devotion. The good Angels, who have oftentimes in former ages, visibly appeared unto men (the point in hand) Are those glorious, and heavenly Creatures;
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and, because they are so fast united unto God, they are the more united, and at his command, the readier to do Service unto men; which faithfully they have done, whensoever they appeared unto them.
and, Because they Are so fast united unto God, they Are the more united, and At his command, the Readier to do Service unto men; which faithfully they have done, whensoever they appeared unto them.
Hagar, in the Wilderness, flying from Sara her mistris , Elias, at Beersheba, flying from the presence of Ahab, and Jezabel , Paul in his voyage to Rome ,
Hagar, in the Wilderness, flying from Sarah her mistress, Elias, At Beersheba, flying from the presence of Ahab, and Jezebel, Paul in his voyage to Room,
or, by bringing some particular Message unto them: the blessed Virgin Mary, of that ; or by shewing them, how God stood affected to them: Cornelius here, of that.
or, by bringing Some particular Message unto them: the blessed Virgae Marry, of that; or by showing them, how God stood affected to them: Cornelius Here, of that.
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and, by others, who received Angels into their houses unawares; as Cornelius here did, into his, Vers. 3. though it be not so, in our Age; neither indeed, is there now the same reason for it, as then: not;
and, by Others, who received Angels into their houses unawares; as Cornelius Here did, into his, Vers. 3. though it be not so, in our Age; neither indeed, is there now the same reason for it, as then: not;
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then he was unto our Fathers: in whose days Angels frequently appeared, and because the written Word of God, which contains in it all things necessary to Salvation, is that;
then he was unto our Father's: in whose days Angels frequently appeared, and Because the written Word of God, which contains in it all things necessary to Salvation, is that;
nay, far more then that, to us now, then his Message was to them, by appearing Angels, the one revealing his will but in part, to some particular, and selected Persons, and that,
nay, Far more then that, to us now, then his Message was to them, by appearing Angels, the one revealing his will but in part, to Some particular, and selected Persons, and that,
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even for ever; therefore, we having more means to come to the knowledge of Gods will, then our Fathers had, 'tis no wonder, nor, no want neither, that we are deprived of one of those means which our fathers had,
even for ever; Therefore, we having more means to come to the knowledge of God's will, then our Father's had, it's no wonder, nor, no want neither, that we Are deprived of one of those means which our Father's had,
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where the Apostle (speaking of the Angels ) saith, Are they not all ministring Spirits, sent forth to minister for them, who shall be heirs of Salvation? are they not? that is, they are,
where the Apostle (speaking of the Angels) Says, are they not all ministering Spirits, sent forth to minister for them, who shall be Heirs of Salvation? Are they not? that is, they Are,
wherefore, so long as there shall be any such on earth, that are fore-ordained to Salvation, the ministry of the heavenly Angels, for their sake, shall never cease on earth; but;
Wherefore, so long as there shall be any such on earth, that Are foreordained to Salvation, the Ministry of the heavenly Angels, for their sake, shall never cease on earth; but;
and, the reason, why they are not seen and discerned by us, neither indeed, can be (unless they did still assume Bodies, which now they doe not, having a Power still to do it,
and, the reason, why they Are not seen and discerned by us, neither indeed, can be (unless they did still assume Bodies, which now they do not, having a Power still to do it,
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Sometimes, to smite some proud, and vain glorious Atheists, such as Herod was . Sometimes, to punish some Temple-robbing, and sacrilegious Person, such as Heliodorus was .
Sometime, to smite Some proud, and vain glorious Atheists, such as Herod was. Sometime, to Punish Some Temple-robbing, and sacrilegious Person, such as Heliodorus was.
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Sometimes, to protect, and defend whole Nations, and Kingdomes , either from Famine, or Pestilence, or the Sword; till mens sinnes cause him to recall again,
Sometime, to Pact, and defend Whole nations, and Kingdoms, either from Famine, or Pestilence, or the Sword; till men's Sins cause him to Recall again,
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and make null that Commission. Sometimes, to guard, and carefully to watch over all faithfull Beleivers, wheresoever dispersed the whole world over, amongst prophane, unbelieving and irreligious Companies, The Angel of the Lord carrieth round about them that fear him, and delivered them : round about them;
and make null that Commission. Sometime, to guard, and carefully to watch over all faithful Believers, wheresoever dispersed the Whole world over, among profane, unbelieving and irreligious Companies, The Angel of the Lord Carrieth round about them that Fear him, and Delivered them: round about them;
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And (a little to enlarge this point, concerning the perpetual Ministry of Angels ('tis not altogether improbable, that every particular faithfull Man, hath his particular tutelar Angel assigned him of God, to defend, and protect him ;
And (a little to enlarge this point, Concerning the perpetual Ministry of Angels (it's not altogether improbable, that every particular faithful Man, hath his particular tutelar Angel assigned him of God, to defend, and Pact him;
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and this, that of our Saviour himself seemes to imply, Mat. 18.10. who saith of little Children, that their Angels do alwayes behold the face of his Father in Heaven; their Angels;
and this, that of our Saviour himself seems to imply, Mathew 18.10. who Says of little Children, that their Angels do always behold the face of his Father in Heaven; their Angels;
after Peter, cast into prison by Herod, was delivered thence by an Angel, and, knocking at the door, many within being gathered together, praying, Rhoda tells them, that it was Peter: but, they not believing it, said that it was his Angel : and, they said it;
After Peter, cast into prison by Herod, was Delivered thence by an Angel, and, knocking At the door, many within being gathered together, praying, Rhoda tells them, that it was Peter: but, they not believing it, said that it was his Angel: and, they said it;
the greatest dignity of mens Souls is, that each hath from his birth an Angel appointed, peculiarly to guard him, but, howsoever it is in this Case, certain it is, that (when there is most need) many Angels, by Gods command, are ready to protect,
the greatest dignity of men's Souls is, that each hath from his birth an Angel appointed, peculiarly to guard him, but, howsoever it is in this Case, certain it is, that (when there is most need) many Angels, by God's command, Are ready to Pact,
and defend, even one single faithful Man, from all his ghostly Adversaries: witness that of the Psalmist He shall give his Angels charge over thee . Thee, one single man:
and defend, even one single faithful Man, from all his ghostly Adversaries: witness that of the Psalmist He shall give his Angels charge over thee. Thee, one single man:
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and known it is, that, though we now enjoy not the apparition of Angels, yet, we still enjoy the powerful, and, effectual ministry of Angels: for, they are still, ministring Spirits, sent forth, as this Angel in the Text, was to Cornelius: who had the happiness, to enjoy both;
and known it is, that, though we now enjoy not the apparition of Angels, yet, we still enjoy the powerful, and, effectual Ministry of Angels: for, they Are still, ministering Spirits, sent forth, as this Angel in the Text, was to Cornelius: who had the happiness, to enjoy both;
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yet, some amongst them (when there is cause) have peculiar, and distinct Names (answerable to their Office about which they minister, and are imployed in) besides that common one, of Angels: as, there is mention of an Archangel , of Dominions, of Thrones, of Principalities, of Powers, Rom. 8.38. Col. 1.16. of Michael , of Gabriel, Luk. 1.26. of Ʋriel, 2 Esd. 4.1. of Raphael, Tob. 3.15. Names imposed, according to the extraordinary business, wherein such, or such Angels, from time to time, are imployed; but, no such extraordinary business have we here;
yet, Some among them (when there is cause) have peculiar, and distinct Names (answerable to their Office about which they minister, and Are employed in) beside that Common one, of Angels: as, there is mention of an Archangel, of Dominions, of Thrones, of Principalities, of Powers, Rom. 8.38. Col. 1.16. of Michael, of Gabriel, Luk. 1.26. of Ʋriel, 2 Esd 4.1. of Raphael, Tob. 3.15. Names imposed, according to the extraordinary business, wherein such, or such Angels, from time to time, Are employed; but, no such extraordinary business have we Here;
the Child, that Phineas his wife bare, after the Ark of God was taken by the Philistims, was named, Ichabod; in testimony, that the glory was departed from Israel ;
the Child, that Phinehas his wife bore, After the Ark of God was taken by the philistines, was nam, ichabod; in testimony, that the glory was departed from Israel;
So, all are Angels: all are ministring Spirits: but, some Angels, among the rest, have Names given them, from some extraordinary imployment, which all have not, not the same imployment; and therefore not the same Name as,
So, all Are Angels: all Are ministering Spirits: but, Some Angels, among the rest, have Names given them, from Some extraordinary employment, which all have not, not the same employment; and Therefore not the same Name as,
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when the dead shall be raised (which is a work of the greatest power,) that Angel that shall be charged to attend principally on that work, shall be called an Archangel : 1 Thes. 4.16.
when the dead shall be raised (which is a work of the greatest power,) that Angel that shall be charged to attend principally on that work, shall be called an Archangel: 1 Thebes 4.16.
Thrones, Dominions, Principalities, Powers, are Names, not unfit for such Angels; to whom the custody of Nations, and Kingdoms, and Empires and Thrones is committed, as, to some it is: Col. 1.16.
Thrones, Dominions, Principalities, Powers, Are Names, not unfit for such Angels; to whom the custody of nations, and Kingdoms, and Empires and Thrones is committed, as, to Some it is: Col. 1.16.
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to contend with the Divel about the body of Moses, after his death, and not suffer him to find out the place of his Burial, least the people thereby should be led unto Idolatry, was a work of more then ordinary power,
to contend with the devil about the body of Moses, After his death, and not suffer him to find out the place of his Burial, least the people thereby should be led unto Idolatry, was a work of more then ordinary power,
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Such a Message as this, behold a Virgin shall conceive, and bear a Sonne, (which could not be done but by the powerfull overshadowing of the holy Ghost ,) Gabriel, the strength of God , shall be sent to deliver it:
Such a Message as this, behold a Virgae shall conceive, and bear a Son, (which could not be done but by the powerful overshadowing of the holy Ghost,) Gabriel, the strength of God, shall be sent to deliver it:
when Esdras was to be enlightned with the true knowledge of the most High, Ʋriel , the Light of God, shall be that Angels name, that shall be sent to instruct him;
when Ezra was to be enlightened with the true knowledge of the most High, Ʋriel, the Light of God, shall be that Angels name, that shall be sent to instruct him;
when Tobit was to be healed, Raphael , the Medicine of God, shall be sent, to undertake his Cure: these their additional Names (besides the Names of their Office, and Nature, Angels, and Spirits ) alwayes expressing some unusual Imployment, and more then ordinary;
when Tobit was to be healed, Raphael, the Medicine of God, shall be sent, to undertake his Cure: these their additional Names (beside the Names of their Office, and Nature, Angels, and Spirits) always expressing Some unusual Employment, and more then ordinary;
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the imployment was, but only a bare relation to Cornelius, of Gods acceptance of his Sacrifice: and therefore, the Messenger sent unto him, in this business, is stiled by no additional, by no extraordinary Name, but only, by the common, and ordinary Name of all Angels: an Angel of God.
the employment was, but only a bore Relation to Cornelius, of God's acceptance of his Sacrifice: and Therefore, the Messenger sent unto him, in this business, is styled by no additional, by no extraordinary Name, but only, by the Common, and ordinary Name of all Angels: an Angel of God.
that purpose, proceeded meerly from his Love, and free Favour; and, in demonstration of both, he jud'g it the best way then, to send one from himself to gain him:
that purpose, proceeded merely from his Love, and free Favour; and, in demonstration of both, he jud'g it the best Way then, to send one from himself to gain him:
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and, the Messenger whom he sent, we see, was an Angel: and, that Angel, after he had delivered his Message unto him, recommended him to the Ministry of Peter. Vers. 5, 6 &c. and, he recommends him,
and, the Messenger whom he sent, we see, was an Angel: and, that Angel, After he had Delivered his Message unto him, recommended him to the Ministry of Peter. Vers. 5, 6 etc. and, he recommends him,
and, he himself gone out of Egypt, towards Canaan: in his progress from Nature, to Grace; from Darkness, to Light: having more in him of the spiritual, then of the natural Man,
and, he himself gone out of Egypt, towards Canaan: in his progress from Nature, to Grace; from Darkness, to Light: having more in him of the spiritual, then of the natural Man,
therefore, God guides them to his sonne, by a Starre; the Athenians delighted much in hearing Newes: Act. 17.21. therefore, Paul is sent unto them, to preach a new Doctrine, such as was never heard of before amongst them;
Therefore, God guides them to his son, by a Star; the Athenians delighted much in hearing News: Act. 17.21. Therefore, Paul is sent unto them, to preach a new Doctrine, such as was never herd of before among them;
and, that new Doctrine was of Jesus, and the Resurrection Vers. 18. of Repentance. Vers. 30. of Judgment to come. Vers 31. by which meanes, many of them were converted, and became Believers. Vers. 34. other Gentiles also, in other places, not then converted, were easily drawn to enquire further into that matter, by the many Wonders, and Miracles (nearest unto sense ) which, either the Apostles,, or Apostolical men, often wrought amongst them :
and, that new Doctrine was of jesus, and the Resurrection Vers. 18. of Repentance. Vers. 30. of Judgement to come. Vers 31. by which means, many of them were converted, and became Believers. Vers. 34. other Gentiles also, in other places, not then converted, were Easily drawn to inquire further into that matter, by the many Wonders, and Miracles (nearest unto sense) which, either the Apostles,, or Apostolical men, often wrought among them:
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for which end, the first Angels, the first Pastors, in the primitive Church, who were imployed in the conversion of Ʋnbelievers, had for a time annexed to their Ministry, a power to work Miracles; as the Apostles had before them:
for which end, the First Angels, the First Pastors, in the primitive Church, who were employed in the conversion of Ʋnbelievers, had for a time annexed to their Ministry, a power to work Miracles; as the Apostles had before them:
he did so here to Cornelius; 'twas his resolution to make him one of his own Flock of his own Fold: and therefore, (besides the inward Calling, and the benefit he received afterwards by Peters ministry ) he descends also unto him,
he did so Here to Cornelius; 'twas his resolution to make him one of his own Flock of his own Fold: and Therefore, (beside the inward Calling, and the benefit he received afterwards by Peter's Ministry) he descends also unto him,
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Manoah's wife sate in the Field, when she saw one Angel: but, Cornelius at this time, was neither in the Feild, nor at the Gate, nor at the door of his House,
Manoah's wife sat in the Field, when she saw one Angel: but, Cornelius At this time, was neither in the Field, nor At the Gate, nor At the door of his House,
and, we may say, that, in divers manners also, he spake to the Fathers, before the Prophets, and to others, afterwards in divers manners, as, 1. By Oracle, by Voice, audibly.
and, we may say, that, in diverse manners also, he spoke to the Father's, before the prophets, and to Others, afterwards in diverse manners, as, 1. By Oracle, by Voice, audibly.
So he spake to Adam, to the Patriarches, and others, before the Floud, when as yet there was no written word to instruct them. 2. by Dreams; when the mind only was awak't, and not the man; like as it is in an Extasie, or Transe, when all the Senses, both inward, and outward, want their proper use,
So he spoke to Adam, to the Patriarchs, and Others, before the Flood, when as yet there was no written word to instruct them. 2. by Dreams; when the mind only was awaked, and not the man; like as it is in an Ecstasy, or Transe, when all the Senses, both inward, and outward, want their proper use,
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and sealeth their instruction . 3. By Ʋrim, and Thummim, which being interpreted, is, the Lights, and the Perfections; rendred by the greek Translators, the manifestation, and the truth, because God by them, (put in the brest-plate of the high Priest, Levit. 8.8) manifested unto him the truth of such things,
and Sealeth their instruction. 3. By Ʋrim, and Thummim, which being interpreted, is, the Lights, and the Perfections; rendered by the greek Translators, the manifestation, and the truth, Because God by them, (put in the breastplate of the high Priest, Levit. 8.8) manifested unto him the truth of such things,
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but, what these were, is not easie to determine . 4. By divine Inspiration. So he spake to the Prophets: for, Prophesie came not in old time by the will of man;
but, what these were, is not easy to determine. 4. By divine Inspiration. So he spoke to the prophets: for, Prophesy Come not in old time by the will of man;
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but holy men of God spake as they were moved by the holy Ghost . 5. By a little small voice, or Eccho from heaven, called filia vocis, the daughter of a voice ,
but holy men of God spoke as they were moved by the holy Ghost. 5. By a little small voice, or Echo from heaven, called filia Vocis, the daughter of a voice,
heard sometimes in the second Temple, not long before the final Destruction of it. 6. (To put that last, which is the word of the Text, expressing the Manner of this apparition, ) God spake unto men by Visions: which were of two sorts, either, Visions of the night, when men were asleep:
herd sometime in the second Temple, not long before the final Destruction of it. 6. (To put that last, which is the word of the Text, expressing the Manner of this apparition,) God spoke unto men by Visions: which were of two sorts, either, Visions of the night, when men were asleep:
because he that came in to Cornelius was an Angel of God; who knows not how to delude, or counterfeit, 'tis confest, that a word, a voice, a direction only, might have been heard from Heaven,
Because he that Come in to Cornelius was an Angel of God; who knows not how to delude, or counterfeit, it's confessed, that a word, a voice, a direction only, might have been herd from Heaven,
to Augustine, about the time of his Conversion; tolle, lege; tolle, lege; take up the Bible, and read ; but here, 'twas otherwise; the Angel that speaks, appears:
to Augustine, about the time of his Conversion; Take, lege; Take, lege; take up the bible, and read; but Here, 'twas otherwise; the Angel that speaks, appears:
a Time, when it was not possible to mistake; a Time, when the Angel found Cornelius, not in the field, fighting; but, in his house praying, vers 30; an example for all Souldiers, to set apart daily, some time for their Devotions; a Time, when once, a Lamb, the daily evening Sacrifice, was commanded to be offered for a burnt Offering ;
a Time, when it was not possible to mistake; a Time, when the Angel found Cornelius, not in the field, fighting; but, in his house praying, vers 30; an Exampl for all Soldiers, to Set apart daily, Some time for their Devotions; a Time, when once, a Lamb, the daily evening Sacrifice, was commanded to be offered for a burned Offering;
a Time (besides that, appointed for the morning Sacrifice, about the third hour, that is, about our nine, who begin our recknoning at Midnight) when, towards the Evening, they were wont to go up into the Temple to pray, Act. 3.1. Lo!
a Time (beside that, appointed for the morning Sacrifice, about the third hour, that is, about our nine, who begin our reckoning At Midnight) when, towards the Evening, they were wont to go up into the Temple to pray, Act. 3.1. Lo!
at such a time as this, even at the hour of Prayer, in the afternoon: ( Cornelius first prepareing himself privately in his own House, for his Devotions, to be continued afterwards in the Temple ) at such a time as this, an Angel appeared to Cornelius;
At such a time as this, even At the hour of Prayer, in the afternoon: (Cornelius First preparing himself privately in his own House, for his Devotions, to be continued afterwards in the Temple) At such a time as this, an Angel appeared to Cornelius;
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The ninth hour; whence we may farther note, that this was also the very same time of the Day (though not of that Day,) that our Saviour ( that Lamb of God ) some yeares before, died upon the Cross, for mans Redemption ;
The ninth hour; whence we may farther note, that this was also the very same time of the Day (though not of that Day,) that our Saviour (that Lamb of God) Some Years before, died upon the Cross, for men Redemption;
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and, at such a time of the Day only, and none other, did God send his Angel to Cornelius: whose purpose surely, thereby was, to signifie that his Sonne, who died for others at that time of the Day, died also at that time, for Cornelius: thus;
and, At such a time of the Day only, and none other, did God send his Angel to Cornelius: whose purpose surely, thereby was, to signify that his Son, who died for Others At that time of the Day, died also At that time, for Cornelius: thus;
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a Lamb was appointed to be sacrificed, a Saviour effectually died: an Angel evidently appeared: a Souldier devoutly prayed: and all, about the ninth hour of the Day, that hour of Prayer:
a Lamb was appointed to be sacrificed, a Saviour effectually died: an Angel evidently appeared: a Soldier devoutly prayed: and all, about the ninth hour of the Day, that hour of Prayer:
O let it be alwayes one of those hours also of our Devotion, and Spiritual rejoycing; because, by his stripes we are healed , who died for us, about the ninth hour of the Day;
Oh let it be always one of those hours also of our Devotion, and Spiritual rejoicing; Because, by his stripes we Are healed, who died for us, about the ninth hour of the Day;
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at what time also an Angel appeared to Cornelius: and, what was done so openly, and in the day time, clearly concludes for the truth of this apparition.
At what time also an Angel appeared to Cornelius: and, what was done so openly, and in the day time, clearly concludes for the truth of this apparition.
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and, nothing that concerns our spiritual Welfare, concealed from us, is more foolish, then Nabal: more blind, then Bartimeus; more lame in his intellectuals, then the Creeple in his body, at the Pool, Bethesda: for, lo!
and, nothing that concerns our spiritual Welfare, concealed from us, is more foolish, then Nabal: more blind, then Bartimaeus; more lame in his intellectuals, then the Creeple in his body, At the Pool, Bethesda: for, lo!
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wherefore, away with all Enthusiasmes, with all, falsely boasted of, sudden raptures, and iuspirations, the vain imaginations of crackt, and crazie brains, fit subjects for the Divel, that sower of Tares while men sleep, to work upon:
Wherefore, away with all Enthusiasms, with all, falsely boasted of, sudden raptures, and iuspirations, the vain Imaginations of cracked, and crazy brains, fit subject's for the devil, that sour of Tares while men sleep, to work upon:
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especially, if the Authors of them (though in outward appearance as holy as Scribes, and Pharisees ) pretend unto Visions: then, then, detest, and abhorre them;
especially, if the Authors of them (though in outward appearance as holy as Scribes, and Pharisees) pretend unto Visions: then, then, detest, and abhor them;
for, Visions, all heavenly Visions are now ceased: but, if any instead thereof, will needs be enamoured on Delusions, hellish, and diabolical, we will have no hand at all with them in making up that Match: come with us; no:
for, Visions, all heavenly Visions Are now ceased: but, if any instead thereof, will needs be enamoured on Delusions, hellish, and diabolical, we will have no hand At all with them in making up that Match: come with us; no:
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for, it will prove at last, but like Judas his bagge; and, he that tempted him, to sell his master for thirtie pence, hath tempted thee, to sell thy soul to him,
for, it will prove At last, but like Judas his bag; and, he that tempted him, to fell his master for thirtie pence, hath tempted thee, to fell thy soul to him,
but traps, and snares, which Satan hath set in thy way to catch, and devour thee: and yet, thou deluded, ensnared, obstinate man, wilt not be warned, to decline, and avoid them:
but traps, and snares, which Satan hath Set in thy Way to catch, and devour thee: and yet, thou deluded, Ensnared, obstinate man, wilt not be warned, to decline, and avoid them:
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for a little while, our Discourse concerning this Vision in the Text, must be continued; for, besides the proof, evidently; and, the Circumstance of time, about the ninth hour of the day.
for a little while, our Discourse Concerning this Vision in the Text, must be continued; for, beside the proof, evidently; and, the Circumstance of time, about the ninth hour of the day.
he looked on him, he was afraid, he said, What is it Lord? where, his seeing him, his feare, at the sight of him, his audible speaking unto him, with the Angels reply, which followeth afterwards, are as so many Demonstrations, NONLATINALPHABET that it was so;
he looked on him, he was afraid, he said, What is it Lord? where, his seeing him, his Fear, At the sighed of him, his audible speaking unto him, with the Angels reply, which follows afterwards, Are as so many Demonstrations, that it was so;
which presupposeth, that he knew not at the first, that he was an Angel: yet, wondring (no doubt) to see such a glorious Creature, on a sudden, come into his house;
which presupposeth, that he knew not At the First, that he was an Angel: yet, wondering (not doubt) to see such a glorious Creature, on a sudden, come into his house;
whom afterwards, in the presence of Peter, he described to be a man, in respect of his forme, Vers. 30. because, at that time, 'twas usuall for Angels, to appear in the shape of men; and, in respect of his Ornament, to be arayed in bright cloathing: such as that Angel was adorned with, who was a witness of our Saviours Resurrection, Mat. 28.3. but, as yet, not certain who he was, he makes his eyes the first examiners of the truth of this apparition: he looked on him:
whom afterwards, in the presence of Peter, he described to be a man, in respect of his Form, Vers. 30. Because, At that time, 'twas usual for Angels, to appear in the shape of men; and, in respect of his Ornament, to be arrayed in bright clothing: such as that Angel was adorned with, who was a witness of our Saviors Resurrection, Mathew 28.3. but, as yet, not certain who he was, he makes his eyes the First examiners of the truth of this apparition: he looked on him:
he was afraid: so that his heart at that time, was little beholding to his eye; for, had not that looked, the other had not trembled: and, he might have truly said at that time,
he was afraid: so that his heart At that time, was little beholding to his eye; for, had not that looked, the other had not trembled: and, he might have truly said At that time,
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neither was it any at all, in this case, to Cornelius: who (no doubt) had been instructed of God, to be strong, and of a good courage, as sometimes Joshua was,
neither was it any At all, in this case, to Cornelius: who (no doubt) had been instructed of God, to be strong, and of a good courage, as sometime joshua was,
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and, as touching the military imployment he was designed to, not in vain instructed: nay, we will conceive, that he was as valiant, as any of Alexanders old Souldiers, whose renown it was, (not willing to turn their backs, ) they received all their wounds in their breasts ;
and, as touching the military employment he was designed to, not in vain instructed: nay, we will conceive, that he was as valiant, as any of Alexanders old Soldiers, whose renown it was, (not willing to turn their backs,) they received all their wounds in their breasts;
and, if the General had proclaimed in the eares of the people, as Gideon sometimes did, Jud. 7.3. whosoever is fearfull, and afraid, let him return, and depart, Cornelius surely, would still have kept his ground: being none of those rash Commanders, who have lost many, both, particular Cities, and whole Countreyes, either by their folly, or their fearfullness :
and, if the General had proclaimed in the ears of the people, as gideon sometime did, Jud. 7.3. whosoever is fearful, and afraid, let him return, and depart, Cornelius surely, would still have kept his ground: being none of those rash Commanders, who have lost many, both, particular Cities, and Whole Countries, either by their folly, or their fearfulness:
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and, hearing the Angel say unto him, Cornelius; he said unto the Angel, what is it Lord? not, who art thou Lord? no, that was not the Question, but, NONLATINALPHABET what is it Lord? as if he had said;
and, hearing the Angel say unto him, Cornelius; he said unto the Angel, what is it Lord? not, who art thou Lord? no, that was not the Question, but, what is it Lord? as if he had said;
thus, and thus he now familiarly discourseth with the Angel; being now fully perswaded, that he was an Angel of God indeed, Vers 7 8, 22. and, that he was not sent unto him, without some good newes, some good message, which he is very inquisitive to know:
thus, and thus he now familiarly discourseth with the Angel; being now Fully persuaded, that he was an Angel of God indeed, Vers 7 8, 22. and, that he was not sent unto him, without Some good news, Some good message, which he is very inquisitive to know:
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that Angel (Christ, called God, Hos. 12.3.) with whom Jacob wrestled, being the Author of the blessing, that this Angel brings to Cornelius: and, that blessing, being yet (as it were) lockt up, in the Angels message, he earnestly moves him to unlock, and open it, that he might receive the benefit of it:
that Angel (christ, called God, Hos. 12.3.) with whom Jacob wrestled, being the Author of the blessing, that this Angel brings to Cornelius: and, that blessing, being yet (as it were) locked up, in the Angels message, he earnestly moves him to unlock, and open it, that he might receive the benefit of it:
and, the more acquainted he is with the Angel, the more familiar he is with the Angel: who was not more forward now to deliver Gods blessed message, sent by him,
and, the more acquainted he is with the Angel, the more familiar he is with the Angel: who was not more forward now to deliver God's blessed message, sent by him,
and, the better acquainted with the Angel, the more familiarly he discourseth with the Angel, as one desirous to know the reason of his apparition: what is it Lord? Lo!
and, the better acquainted with the Angel, the more familiarly he discourseth with the Angel, as one desirous to know the reason of his apparition: what is it Lord? Lo!
one that gave much almes to the people, and prayed to God alwayes, Vers. 2. 'twas this Cornelius, thus and thus changed, renewed, and sanctified by the holy Spirit of God , 'twas this Cornelius to whom God sent his Angel, and of whom (as a man now much delighted with the things of God) he demanded, what is it Lord? and, this sending an Angel from heaven, to a man, that by nation was a Gentile, signified surely, that the full time for the calling of the Gentiles, was then near at hand: as it came to passe:
one that gave much alms to the people, and prayed to God always, Vers. 2. 'twas this Cornelius, thus and thus changed, renewed, and sanctified by the holy Spirit of God, 'twas this Cornelius to whom God sent his Angel, and of whom (as a man now much delighted with the things of God) he demanded, what is it Lord? and, this sending an Angel from heaven, to a man, that by Nation was a Gentile, signified surely, that the full time for the calling of the Gentiles, was then near At hand: as it Come to pass:
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in whose Line Gods Church was continued: farther, Boaz begat Obed of Ruth: Obed begat Jesse, &c. Mat. 1.5. Boaz was an Israelite, but Ruth was a Moabite ;
in whose Line God's Church was continued: farther, Boaz begat Obed of Ruth: Obed begat Jesse, etc. Mathew 1.5. Boaz was an Israelite, but Ruth was a Moabite;
and, this sending an Angel of God to Cornelius, a Gentile, together with his forwardness, to be informed by the Angel, what good news, what glad tydings he had brought from heaven unto him, a more manifest confirmation of this:
and, this sending an Angel of God to Cornelius, a Gentile, together with his forwardness, to be informed by the Angel, what good news, what glad tidings he had brought from heaven unto him, a more manifest confirmation of this:
and understood by Cornelius, there is no cause to doubt, but that, on his part, the Sacrifice of a thankfull heart, the triumphing affections of a joyfull heart, were ready to receive,
and understood by Cornelius, there is no cause to doubt, but that, on his part, the Sacrifice of a thankful heart, the triumphing affections of a joyful heart, were ready to receive,
and surely, the more welcome it must needs be unto him, because it was sent from God, and delivered by an Angel, to ascertain him, that he was in favour with God:
and surely, the more welcome it must needs be unto him, Because it was sent from God, and Delivered by an Angel, to ascertain him, that he was in favour with God:
and command is, touching this, or that imployment, which obediently they are ready to put in execution. 2. when, beholding his face, in admiration of his Excellency, they are rapt with his beauty: this admiring him, being a kind of speaking unto him, which God understands, though we do not:
and command is, touching this, or that employment, which obediently they Are ready to put in execution. 2. when, beholding his face, in admiration of his Excellency, they Are rapt with his beauty: this admiring him, being a kind of speaking unto him, which God understands, though we do not:
because they are inflamed with the Love of, God) crying one unto another (which presupposeth some kind of articulate Speech, to be understood) and saying, holy, holy, holy, is the Lord of Hosts:
Because they Are inflamed with the Love of, God) crying one unto Another (which presupposeth Some kind of articulate Speech, to be understood) and saying, holy, holy, holy, is the Lord of Hosts:
and that, either without, or, with assumed Bodies: when the good Angels (as they are in themselves, Spirits, and without material Bodies ) speak unto the hearts,
and that, either without, or, with assumed Bodies: when the good Angels (as they Are in themselves, Spirits, and without material Bodies) speak unto the hearts,
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or audible speech (but to him only, to whom they speak, if to him) they secretly instill, insinuate, conveigh, and communicate their meaning to the minds, and understandings of men;
or audible speech (but to him only, to whom they speak, if to him) they secretly instill, insinuate, convey, and communicate their meaning to the minds, and understandings of men;
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nor affirmed, after what manner, Angels, simply considered in themselves (as Angels ) speak, either to the ear, outwardly, or to the minds of men, inwardly: it cannot be known;
nor affirmed, After what manner, Angels, simply considered in themselves (as Angels) speak, either to the ear, outwardly, or to the minds of men, inwardly: it cannot be known;
but, when they appeared in the forme of men (as in ages past they did,) then they assumed such Bodies as we our selves have, with all their integral parts, together with all instruments of Speech, and therefore, Tongues: wherewith,
but, when they appeared in the Form of men (as in ages passed they did,) then they assumed such Bodies as we our selves have, with all their integral parts, together with all Instruments of Speech, and Therefore, Tongues: wherewith,
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and here (not to instance in more examples in so plain a matter,) an Angel of God audibly spake to Cornelius, saying, thy Praiers, and thine Almes are come up for a memorial before God.
and Here (not to instance in more Examples in so plain a matter,) an Angel of God audibly spoke to Cornelius, saying, thy Prayers, and thine Alms Are come up for a memorial before God.
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God himself, as he was at first the sole Author, so also was he the sole, and secret witness, of the pietie, and devotion of Cornelius: which the Angel knew nothing of,
God himself, as he was At First the sole Author, so also was he the sole, and secret witness, of the piety, and devotion of Cornelius: which the Angel knew nothing of,
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nor could not know, till God had revealed it unto him, to reveal it to Cornelius: knew nothing (having not been conversant with him before,) either of the sanctified conversation of Cornelius, or of Gods accepting both it, and him:
nor could not know, till God had revealed it unto him, to reveal it to Cornelius: knew nothing (having not been conversant with him before,) either of the sanctified Conversation of Cornelius, or of God's accepting both it, and him:
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but, the whole matter being kept secret in the bosome of God himself, both touching the piety of Cornelius, and his acceptance both of the Person, and sacrifice of Cornelius, the Angel could not come to understand that, either by any natural, or experimental knowledge of his own,
but, the Whole matter being kept secret in the bosom of God himself, both touching the piety of Cornelius, and his acceptance both of the Person, and sacrifice of Cornelius, the Angel could not come to understand that, either by any natural, or experimental knowledge of his own,
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glorious things are here spoken of Cornelius: of one that was a Souldier, a Centurion, a Captain of an hundred (so much the word implies ;) chosen out of the band, called the Italian band, Vers. 1. the whole being the flower, and strength, of the Romane force :
glorious things Are Here spoken of Cornelius: of one that was a Soldier, a Centurion, a Captain of an hundred (so much the word Implies;) chosen out of the band, called the Italian band, Vers. 1. the Whole being the flower, and strength, of the Roman force:
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and defend Caesarea (sometimes called Straton, and built by Herod :) from the violent irruptions, and incursions of all enemies to the Romanes: that was his Office, as a Souldier, amongst men: but, his glory, his comfort, his commendation was, that he was one that was accepted of God: thy Praiers, and thine Alms, &c. Lo? to one, by profession a Souldier, was this spoken by an Angel: whose profession, notwithstanding, was not at all disliked by the Angel: whence naturally this Conclusion floweth, this:
and defend Caesarea (sometime called Straton, and built by Herod:) from the violent irruptions, and incursions of all enemies to the Romans: that was his Office, as a Soldier, among men: but, his glory, his Comfort, his commendation was, that he was one that was accepted of God: thy Prayers, and thine Alms, etc. Lo? to one, by profession a Soldier, was this spoken by an Angel: whose profession, notwithstanding, was not At all disliked by the Angel: whence naturally this Conclusion flows, this:
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a pregnant proof, that a Souldier may be a Saint, notwithstanding he still remaine a Souldier: for, 'tis not the profession, but the abuse of it, that stains any ones reputation with men,
a pregnant proof, that a Soldier may be a Saint, notwithstanding he still remain a Soldier: for, it's not the profession, but the abuse of it, that stains any ones reputation with men,
and, in respect of that, there was no evil found in them, (as Abigail in particular said to David, 1 Sam. 25.28.) fight their own battells; fight meerly for their own ends:
and, in respect of that, there was no evil found in them, (as Abigail in particular said to David, 1 Sam. 25.28.) fight their own battles; fight merely for their own ends:
which then is just 1. When it is undertaken by lawfull Authority. 2. Upon a just cause, that peace may follow. 3. With a good intention: yet, they will offer violence, they will accuse falsely, they will not be content with their wages: but, will shed innocent blood, because they will shed it:
which then is just 1. When it is undertaken by lawful authority. 2. Upon a just cause, that peace may follow. 3. With a good intention: yet, they will offer violence, they will accuse falsely, they will not be content with their wages: but, will shed innocent blood, Because they will shed it:
will rob, and spoile, and prey upon the innocent, contrary, not only to the law of Nature, of Nations, of God, and holy Religion, but also, contrary to the rules of their own martial, and military Profession: and this,
will rob, and spoil, and prey upon the innocent, contrary, not only to the law of Nature, of nations, of God, and holy Religion, but also, contrary to the rules of their own martial, and military Profession: and this,
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even that which cometh out of a man, out of the evill thoughts of his heart (that Shop of murders, adulteries, fornications, thefts, false-witness, blasphemies) this is that which defileth a man, and renders him abominable in Gods sight:
even that which comes out of a man, out of the evil thoughts of his heart (that Shop of murders, adulteries, fornications, thefts, False witness, Blasphemies) this is that which Defileth a man, and renders him abominable in God's sighed:
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which Ambrose meant, when he said, 'tis not a sin to be a Souldier: but, for a Souldier to fight for the spoile only, that's a sin : the short is this.
which Ambrose meant, when he said, it's not a since to be a Soldier: but, for a Soldier to fight for the spoil only, that's a since: the short is this.
as the Angel first told Cornelius, Vers. 4. and Cornelius afterwards (having the Angels word for it) told Peter, Vers. 31. and, we may believe them both;
as the Angel First told Cornelius, Vers. 4. and Cornelius afterwards (having the Angels word for it) told Peter, Vers. 31. and, we may believe them both;
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when on the other side, all such shall be had in everlasting remembrance with God, who by their praiers, their piety, their mercy, and tender compassion have imitated this Cornelius: I was hungry, and ye gave me meat; naked, and ye cloathed me;
when on the other side, all such shall be had in everlasting remembrance with God, who by their Prayers, their piety, their mercy, and tender compassion have imitated this Cornelius: I was hungry, and you gave me meat; naked, and you clothed me;
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both are the works of one and the same Person: 'twas Cornelius that prayed: 'twas Cornelius that gave Alms: whereupon, we may rightly inferre, that the Praiers of faithfull men (whose praiers are Gods delight, Prov. 15.8.) will not be without works of mercy, and charity: they will be pitifull, as well as pious: they will be both, in practice, where there is ability:
both Are the works of one and the same Person: 'twas Cornelius that prayed: 'twas Cornelius that gave Alms: whereupon, we may rightly infer, that the Prayers of faithful men (whose Prayers Are God's delight, Curae 15.8.) will not be without works of mercy, and charity: they will be pitiful, as well as pious: they will be both, in practice, where there is ability:
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knowing, that God, with whom a Cup of cold water shall not loose its reward, Mat. 10.42. accepteth the will for the deed: witness the poor widowes two Mites cast into the Treasury, and accepted :
knowing, that God, with whom a Cup of cold water shall not lose its reward, Mathew 10.42. Accepteth the will for the deed: witness the poor Widows two Mites cast into the Treasury, and accepted:
that, as our Prayers must be accompanied with our works of mercy, and christian compassion, So our works of mercy, must be accompanied with our Praiers also:
that, as our Prayers must be accompanied with our works of mercy, and christian compassion, So our works of mercy, must be accompanied with our Prayers also:
thy Praiers, and (because we are now speaking of Prayer, which brings a blessing to Almes ) let me add, and, their Prayers also: I will explain it; thus:
thy Prayers, and (Because we Are now speaking of Prayer, which brings a blessing to Alms) let me add, and, their Prayers also: I will explain it; thus:
if thou do good to the poor, by giving they also (whose prayers to heaven for thee are not in vain) will do good again to thee, by praying: 'tis not lost then, whatsoever is given to the poor members of Christ: 'tis not lost:
if thou do good to the poor, by giving they also (whose Prayers to heaven for thee Are not in vain) will do good again to thee, by praying: it's not lost then, whatsoever is given to the poor members of christ: it's not lost:
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wherefore, shut not thine hand against thy poor Brother, Deut. 15.7. that God may ; open his hands wide, and liberally unto thee: Da micam, ut accipias totum.
Wherefore, shut not thine hand against thy poor Brother, Deuteronomy 15.7. that God may; open his hands wide, and liberally unto thee: Dam micam, ut accipias totum.
even by opening the bowels of mercy, to the poor, the fatherless, the widow, on earth: whose hands are the treasury of Christ: Pauper accipit, Christus acceptat: as Chrysologus, aptly;
even by opening the bowels of mercy, to the poor, the fatherless, the widow, on earth: whose hands Are the treasury of christ: Pauper accipit, Christus acceptat: as Chrysologus, aptly;
'tis Jobs testimony of himself, that he delivered the poor that cryed, and the fatherless, and him that had none to help him, that he was eyes to the blind,
it's Jobs testimony of himself, that he Delivered the poor that cried, and the fatherless, and him that had none to help him, that he was eyes to the blind,
that he was a staff to the blind; meat, to the hungry; hope, to those thot were in misery; comfort, to those that mourned; both, were full of good works;
that he was a staff to the blind; meat, to the hungry; hope, to those thot were in misery; Comfort, to those that mourned; both, were full of good works;
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it is the Angels message to Cornelius, about such a business: he said, thy Praiers, and thine Almes are come up for a memorial before God; go, and do thou likewise:
it is the Angels message to Cornelius, about such a business: he said, thy Prayers, and thine Alms Are come up for a memorial before God; go, and do thou likewise:
but, we have yet somewhat more to say concerning the Person, principally concerned in the Text, Cornelius; that devout, that pious man, whom the Angel in favour visited, and whose Praiers, and Almes God in mercy remembred. Thy Praiers, Thine Almes:
but, we have yet somewhat more to say Concerning the Person, principally concerned in the Text, Cornelius; that devout, that pious man, whom the Angel in favour visited, and whose Prayers, and Alms God in mercy remembered. Thy Prayers, Thine Alms:
And, concerning this Person, Cornelius, two Questions are yet to be answered, with reference to his works of faith mentioned in the Text, and before, Vers. 2. as,
And, Concerning this Person, Cornelius, two Questions Are yet to be answered, with Referente to his works of faith mentioned in the Text, and before, Vers. 2. as,
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not, at that time, fully instructed that he was already come, So , Lumbard; So, Aquinas: gaining a fuller knowledge thereof afterwards, by the ministry of Peter, to whom the Angel sent him, Vers. 5. &c. to gain that clearer,
not, At that time, Fully instructed that he was already come, So, Lumbard; So, Aquinas: gaining a fuller knowledge thereof afterwards, by the Ministry of Peter, to whom the Angel sent him, Vers. 5. etc. to gain that clearer,
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after he had been with Peter: by whose ministry he received only the encrease, but not the beginning, of faith: and, that beginning of faith, of an implicite faith in Christ (as his was) which he had received,
After he had been with Peter: by whose Ministry he received only the increase, but not the beginning, of faith: and, that beginning of faith, of an implicit faith in christ (as his was) which he had received,
before the Angel came unto him (because it was a true faith;) was sufficient to rank him in the number of true believers, as a man already sanctified, and regenerate: but, whence received he that beginning of faith, of that implicite faith in Christ? surely, immediately, from Heaven: and, that's no new thing;
before the Angel Come unto him (Because it was a true faith;) was sufficient to rank him in the number of true believers, as a man already sanctified, and regenerate: but, whence received he that beginning of faith, of that implicit faith in christ? surely, immediately, from Heaven: and, that's no new thing;
for, Paul himself so received the faith, Gal. 1. but, we are speaking of Cornelius, in whom, Gods prevenient, and sanctifiing Grace first begat that faith he had in the promised Messiah; and so, from Grace (the originall, and fountain of all) he came to faith; and, from faith to works ;
for, Paul himself so received the faith, Gal. 1. but, we Are speaking of Cornelius, in whom, God's prevenient, and sanctifying Grace First begat that faith he had in the promised Messiah; and so, from Grace (the original, and fountain of all) he Come to faith; and, from faith to works;
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and, though we reade not, either of Gods regenerating grace, or, of Cornelius his faith, before we hear of his works; yet, the effect, is a demonstration of the Cause; his fearing God, &c. a demonstration of his faith already received of God:
and, though we read not, either of God's regenerating grace, or, of Cornelius his faith, before we hear of his works; yet, the Effect, is a demonstration of the Cause; his fearing God, etc. a demonstration of his faith already received of God:
Faith must needs go before, to produce those works: Grace before that, to produce this faith: for, God is that internus Magister, as Fulgentius rightly terms him:
Faith must needs go before, to produce those works: Grace before that, to produce this faith: for, God is that internus Magister, as Fulgentius rightly terms him:
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and, there is invisibile Magisterium Spiritus sancti, saith Cyprian . God first teacheth us inwardly, secretly, invisibly, by his Spirit, before we can believe: and,
and, there is invisibile Magisterium Spiritus sancti, Says Cyprian. God First Teaches us inwardly, secretly, invisibly, by his Spirit, before we can believe: and,
and, that all the sanctified preparations thereunto, were the effects only of the prevenient grace of God , both, against the Pelagians of old, who were,
and, that all the sanctified preparations thereunto, were the effects only of the prevenient grace of God, both, against the Pelagians of old, who were,
and the Church of Rome now, who are, of a gainsaying judgement, affirming, that all this which is spoken of Cornelius in the Text, was done Spontaneo studio, by the strength of his own free will, and that too, ante gratiae perceptionem, before grace given .
and the Church of Rome now, who Are, of a gainsaying judgement, affirming, that all this which is spoken of Cornelius in the Text, was done Spontaneo study, by the strength of his own free will, and that too, ante Gratiae perceptionem, before grace given.
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Thy prayers, and thine Almes are come up for a memoriall before God, v. 4. an Argument, that God was well pleased with his works; and, that an Argument that he beleeved, before God was so pleased: for, without faith 'tis impossible to please him :
Thy Prayers, and thine Alms Are come up for a memorial before God, v. 4. nias Argument, that God was well pleased with his works; and, that an Argument that he believed, before God was so pleased: for, without faith it's impossible to please him:
for as much as they spring not of faith in Jesus Christ: now, apply this to Cornelius, from the effect to the cause; his works pleased God, that the Angel testified;
for as much as they spring not of faith in jesus christ: now, apply this to Cornelius, from the Effect to the cause; his works pleased God, that the Angel testified;
2. Peter in a vision, v. 17, 19. was commanded thrice by a voice from heaven, not to call any thing common, which God had cleansed, v. 15. which command,
2. Peter in a vision, v. 17, 19. was commanded thrice by a voice from heaven, not to call any thing Common, which God had cleansed, v. 15. which command,
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as it had relation to the Gentiles in generall, so, at this time, in particular, to Cornelius, for whose sake that command was given to Peter; intimating thereby, that God by his Spirit had renewed, and cleansed him :
as it had Relation to the Gentiles in general, so, At this time, in particular, to Cornelius, for whose sake that command was given to Peter; intimating thereby, that God by his Spirit had renewed, and cleansed him:
Cornelius obeyed, and sent for him, v. 7, 8. but, in the mean time, Peter, hungry, fell into a trance, v. 9, 10 in that trance, he saw heaven epened, v. 11. and, what meant this opening of heaven? but that Gods heavenly grace was already opened to Cornelius: from heaven thus opened, a certain vessell descended, as it had been a great sheet, knit at the four corners,
Cornelius obeyed, and sent for him, v. 7, 8. but, in the mean time, Peter, hungry, fell into a trance, v. 9, 10 in that trance, he saw heaven epened, v. 11. and, what meant this opening of heaven? but that God's heavenly grace was already opened to Cornelius: from heaven thus opened, a certain vessel descended, as it had been a great sheet, knit At the four corners,
and let down to the earth, ver. 11. 'twas faith that had already knit Cornelius on earth, to the God of heaven: In that sheet, were inclosed all manner of creatures together,
and let down to the earth, ver. 11. 'twas faith that had already knit Cornelius on earth, to the God of heaven: In that sheet, were enclosed all manner of creatures together,
as well unclean, as clean, v. 12. signifying, that God had his Church, not only amongst the Jews, but also amongst the Gentiles, whom they esteemed as unclean; and, a true and lively member of this Church, at this time, was Cornelius: and, we will suppose, that the sheet wherein those creatures were, was clean, outwardly; but, not so clean as Cornelius now was, inwardly; being washed and cleansed with the blood of Christ, which cleanseth us from all sin .
as well unclean, as clean, v. 12. signifying, that God had his Church, not only among the jews, but also among the Gentiles, whom they esteemed as unclean; and, a true and lively member of this Church, At this time, was Cornelius: and, we will suppose, that the sheet wherein those creatures were, was clean, outwardly; but, not so clean as Cornelius now was, inwardly; being washed and cleansed with the blood of christ, which Cleanseth us from all since.
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but, by his Ministry, to strengthen him in the faith; and, to instruct him (as he did) that the promised Messiah (in whom he then truly believed) was already come; and, had suffered death upon the Crosse for mans redemption, triumphantly rising again the third day from the dead, v. 39, 40. preaching unto him peace, reconciliation between God,
but, by his Ministry, to strengthen him in the faith; and, to instruct him (as he did) that the promised Messiah (in whom he then truly believed) was already come; and, had suffered death upon the Cross for men redemption, triumphantly rising again the third day from the dead, v. 39, 40. preaching unto him peace, reconciliation between God,
and sinfull men, by Jesus Christ, v. 36. whom he had ordained to be the judge of quick and dead, v. 42. adding, that whosoever believeth in him (as Cornelius did) should receive remission of sinnes, v. 43. this Sermon of Peter, being but a larger Commentary on the Angels message, not long before delivered to Cornelius.
and sinful men, by jesus christ, v. 36. whom he had ordained to be the judge of quick and dead, v. 42. adding, that whosoever Believeth in him (as Cornelius did) should receive remission of Sins, v. 43. this Sermon of Peter, being but a larger Commentary on the Angels message, not long before Delivered to Cornelius.
but, in every Nation he that feareth him, and worketh righteousness, is accepted with him, v. 34, 35. and, who can deny but that Peter meant by these words, that Cornelius, by Nation, a Gentile (for whose sake he spake this) was even then a true Believer, and accepted in Gods sight,
but, in every nation he that fears him, and works righteousness, is accepted with him, v. 34, 35. and, who can deny but that Peter meant by these words, that Cornelius, by nation, a Gentile (for whose sake he spoke this) was even then a true Believer, and accepted in God's sighed,
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before he had been a partaker of any benefit by his Ministry? and, the testimony that God had already accepted Cornelius, for a justified, for a sanctified, for a regenerate man, was his fearing him,
before he had been a partaker of any benefit by his Ministry? and, the testimony that God had already accepted Cornelius, for a justified, for a sanctified, for a regenerate man, was his fearing him,
and his working righteousness: but, how could he be said to fear God, and work righteousness, if God in his Sonne had not first accepted him, as righteous? and,
and his working righteousness: but, how could he be said to Fear God, and work righteousness, if God in his Son had not First accepted him, as righteous? and,
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even at that very time, when he so accepted him? which was before he was directed by the Angel to send for Peter; and before the Angel was sent with his heavenly message unto him;
even At that very time, when he so accepted him? which was before he was directed by the Angel to send for Peter; and before the Angel was sent with his heavenly message unto him;
who, rightly concluding against the Pharisees, in defence of our Saviour, who had opened his eyes, said unto them, We know that God heareth not sinners;
who, rightly concluding against the Pharisees, in defence of our Saviour, who had opened his eyes, said unto them, We know that God hears not Sinners;
Now, if God hear not sinners, not unbelievers, but such as do his will, 'tis an argument still, that Cornelius (whom God heard ) was then in the state of grace and salvation; who believed in the promised Messiah, in the Sonne of God (which is the point in hand) before his works, his piety, his prayers, his almes, were accepted of God;
Now, if God hear not Sinners, not unbelievers, but such as do his will, it's an argument still, that Cornelius (whom God herd) was then in the state of grace and salvation; who believed in the promised Messiah, in the Son of God (which is the point in hand) before his works, his piety, his Prayers, his alms, were accepted of God;
because, even their best works are full of so many stains, so many pollutions, so many imperfections, that the most sanctified men have just cause to say with David, If thou Lord wilt be extream to mark what is done amiss, and repugnant to thy Law (even by such as love thy Law) O Lord who may abide it ? besides,
Because, even their best works Are full of so many stains, so many pollutions, so many imperfections, that the most sanctified men have just cause to say with David, If thou Lord wilt be extreme to mark what is done amiss, and repugnant to thy Law (even by such as love thy Law) Oh Lord who may abide it? beside,
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least any man should boast If David and Paul were subject to such failings, and infirmities, that the one praied, Enter not into judgement with thy servant, O Lord;
lest any man should boast If David and Paul were Subject to such failings, and infirmities, that the one prayed, Enter not into judgement with thy servant, Oh Lord;
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the other (sensible of that continual combat between the flesh and the Spirit, even in the most sanctified men) cried out (surely in his own person, not in the person of another) O wretched man that I am, who shall deliver me from the body of this death .
the other (sensible of that continual combat between the Flesh and the Spirit, even in the most sanctified men) cried out (surely in his own person, not in the person of Another) Oh wretched man that I am, who shall deliver me from the body of this death.
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I say, if these had their manifold failings and imperfections, who can boast that his works are meritorious? not the humble Publican; not the truly penitent and pardoned sinner; not Cornelius: although the proud Pharisee be of another judgement;
I say, if these had their manifold failings and imperfections, who can boast that his works Are meritorious? not the humble Publican; not the truly penitent and pardoned sinner; not Cornelius: although the proud Pharisee be of Another judgement;
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but, that of Augustine is most Orthodox; therefore God crowneth thee, because he crowneth his own gifts in thee, and, not thy merits. The Apostle saith, I have laboured more than they all; but see what he addeth;
but, that of Augustine is most Orthodox; Therefore God Crowneth thee, Because he Crowneth his own Gifts in thee, and, not thy merits. The Apostle Says, I have laboured more than they all; but see what he adds;
and saith, I have fought a good fight, I have finished my course, I have kept the faith, from henceforth there is laid up for me a Crown of righteousness, which God the just Judge shall give me at that day :
and Says, I have fought a good fight, I have finished my course, I have kept the faith, from henceforth there is laid up for me a Crown of righteousness, which God the just Judge shall give me At that day:
the reason was, that all might understand, that the reward they received, was not a reward of Works, but of Grace: because there is no reward of debt, but of promise, due to any mans works, how excellent soever :
the reason was, that all might understand, that the reward they received, was not a reward of Works, but of Grace: Because there is no reward of debt, but of promise, due to any men works, how excellent soever:
yet, because (even by the permission of God himself, for the exercise of our faith, and to humble us, while we live here) the old man, and the new, the flesh, and the Spirit, the corruption of the whole nature of man, and the gift of Regeneration :
yet, Because (even by the permission of God himself, for the exercise of our faith, and to humble us, while we live Here) the old man, and the new, the Flesh, and the Spirit, the corruption of the Whole nature of man, and the gift of Regeneration:
are suffered to dwell in every facultie of our soule, in our wills, in our understandings, in our affections, there being not that perfection of rectitude in them,
Are suffered to dwell in every faculty of our soul, in our wills, in our understandings, in our affections, there being not that perfection of rectitude in them,
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as God requireth by his Law, the law in our members warring against the law of our mind, they cannot be perfectly, and absolutely good, by reason, the Subject (sinfull man) wherein they are wrought (though wrought by the holy Ghost) is not capable of absolute perfection: for, whatsoever is received, is received according to the disposition, and capacity of the Receiver :
as God requires by his Law, the law in our members warring against the law of our mind, they cannot be perfectly, and absolutely good, by reason, the Subject (sinful man) wherein they Are wrought (though wrought by the holy Ghost) is not capable of absolute perfection: for, whatsoever is received, is received according to the disposition, and capacity of the Receiver:
for, we owe obedience unto God, in all his Commandements; and are so farre from paying him more then we owe, that we do not, we cannot pay him, what we doe owe: but, have just cause to pray daily,
for, we owe Obedience unto God, in all his commandments; and Are so Far from paying him more then we owe, that we do not, we cannot pay him, what we do owe: but, have just cause to pray daily,
and, he that like the servant in the Gospel hath nothing to pay, but must stand at the free mercy of his Lord, to cancell the hand writing that is against him, and freely forgive him the whole debt, what can he do to deserve any thing at the hands of his Creditor, at the hands of God? what can he do to merit Heaven? and, such is the case of every Regenerate man;
and, he that like the servant in the Gospel hath nothing to pay, but must stand At the free mercy of his Lord, to cancel the hand writing that is against him, and freely forgive him the Whole debt, what can he do to deserve any thing At the hands of his Creditor, At the hands of God? what can he do to merit Heaven? and, such is the case of every Regenerate man;
and, when we have done any thing to please him, we have done nothing but what we ought to do to please him; and, there can be no merit at all, either in the Person, or in the payment of a Debtor.
and, when we have done any thing to please him, we have done nothing but what we ought to do to please him; and, there can be no merit At all, either in the Person, or in the payment of a Debtor.
and well-pleasing unto God, are his free gifts: the work of his Grace, and Spirit in us (as the works of Cornelius were) being in our selves, not sufficient to think any thing as of our selves,
and Well-pleasing unto God, Are his free Gifts: the work of his Grace, and Spirit in us (as the works of Cornelius were) being in our selves, not sufficient to think any thing as of our selves,
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his gift; not acquired by any mans merit: for, I reckon, that the Sufferings of this present time (if one man could bear them all) are not worthy to be compared with the glory, which shall be revealed in us: the brief is this;
his gift; not acquired by any men merit: for, I reckon, that the Sufferings of this present time (if one man could bear them all) Are not worthy to be compared with the glory, which shall be revealed in us: the brief is this;
even of Regenerate men (though the Jesuit, surely, against his own judgment, affirme, and maintain the contrary) can be meritorious of everlasting life:
even of Regenerate men (though the Jesuit, surely, against his own judgement, affirm, and maintain the contrary) can be meritorious of everlasting life:
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if thou wilt (whosoever thou art) if thou wilt be excluded from Grace, boast of thy works, boast of thy merits; and know, that by thy works, thou canst not merit that which is Gods free gift, eternal life :
if thou wilt (whosoever thou art) if thou wilt be excluded from Grace, boast of thy works, boast of thy merits; and know, that by thy works, thou Canst not merit that which is God's free gift, Eternal life:
neither canst thou, so long as thou reliest on these, inherit eternall life: only, 'tis the imputed righteousness of my Saviour, which I must apprehend by faith, that is able to make me righteous in earth; and, 'tis Gods mercy, in,
neither Canst thou, so long as thou reliest on these, inherit Eternal life: only, it's the imputed righteousness of my Saviour, which I must apprehend by faith, that is able to make me righteous in earth; and, it's God's mercy, in,
and by him, without any merits of mine own, that will make me glorious in heaven: So that 'tis enough to know concerning the sufficiency of merits, that they are not sufficent:
and by him, without any merits of mine own, that will make me glorious in heaven: So that it's enough to know Concerning the sufficiency of merits, that they Are not sufficient:
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not, to attain the end, eternall life: therefore, let no man glory in himself, in his own worth, in his own worthiness, in his own works, in his own merits; but, let him that glorieth, glory in the Lord :
not, to attain the end, Eternal life: Therefore, let no man glory in himself, in his own worth, in his own worthiness, in his own works, in his own merits; but, let him that Glorieth, glory in the Lord:
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who also, not for ours, but for his Sonnes merits, not for our Sufferings, but for his Sonnes satisfaction, will crown, and glorifie us. But, let no man mistake;
who also, not for ours, but for his Sons merits, not for our Sufferings, but for his Sons satisfaction, will crown, and Glorify us. But, let no man mistake;
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for, though we justly deny, that the good works of faithfull Believers are not ex condign•, and in themselves (as the Jesuits, untruly) meritorious of eternall life;
for, though we justly deny, that the good works of faithful Believers Are not ex condign•, and in themselves (as the Jesuits, untruly) meritorious of Eternal life;
and the only way to Heaven, let us walk in it, and at last, we shall be crowned in Heaven; (no doubt) Cornelius whose works, though accepted of God, were wholy void (even after he believed ) of all merit in the sight of God; and, so are ours:
and the only Way to Heaven, let us walk in it, and At last, we shall be crowned in Heaven; (no doubt) Cornelius whose works, though accepted of God, were wholly void (even After he believed) of all merit in the sighed of God; and, so Are ours:
it is only in him, that is God and man, Christ crucified: who alone meriteth Grace for us, that we may be saved; righteousness for us, that we may be justified: eternal life for us:
it is only in him, that is God and man, christ Crucified: who alone merits Grace for us, that we may be saved; righteousness for us, that we may be justified: Eternal life for us:
all is from our crucified Redeemer; and nothing is there in our selves, nothing in our Praiers, nothing in our Almes, nothing in our good works, nothing of merit in all,
all is from our Crucified Redeemer; and nothing is there in our selves, nothing in our Prayers, nothing in our Alms, nothing in our good works, nothing of merit in all,
yet, for his Sonnes sake, and merit, there are none of our Praiers, none of our Almes, none of our good works (that way to heaven) but shall be remembred, shall be rewarded, shall be crowned: that which was done to Cornelius, shall be done to all faithfull Believers: God remembred him, he will not forget us:
yet, for his Sons sake, and merit, there Are none of our Prayers, none of our Alms, none of our good works (that Way to heaven) but shall be remembered, shall be rewarded, shall be crowned: that which was done to Cornelius, shall be done to all faithful Believers: God remembered him, he will not forget us:
who would not the death of a Sinner, but rather that he should be converted and live : Come unto me, &c. In the 14th of the Acts, Vers. 11. they said falsly, Gods are come down in the likeness of men;
who would not the death of a Sinner, but rather that he should be converted and live: Come unto me, etc. In the 14th of the Acts, Vers. 11. they said falsely, God's Are come down in the likeness of men;
in another, I am with you alwayes, even unto the end of the world : lo! gon, yet, present he is with us, NONLATINALPHABET; gone, bodily; present, spiritually:
in Another, I am with you always, even unto the end of the world: lo! gone, yet, present he is with us,; gone, bodily; present, spiritually:
and so he is, and ever will be present with us, to make all those means which he hath ordained for our Salvation, effectuall, by the operation of his holy Spirit,
and so he is, and ever will be present with us, to make all those means which he hath ordained for our Salvation, effectual, by the operation of his holy Spirit,
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and, now being spiritually present, he yet speaketh unto us, as the same word, by the same Spirit, to the same end: even to guid and direct us in the way to Heaven:
and, now being spiritually present, he yet speaks unto us, as the same word, by the same Spirit, to the same end: even to guide and Direct us in the Way to Heaven:
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that, not deviating from the right way, which he himself, who is that essentiall word, hath shewn us, in his written word, we might at last enter into his rest, into his joy, into his glory, at our journeys end.
that, not deviating from the right Way, which he himself, who is that essential word, hath shown us, in his written word, we might At last enter into his rest, into his joy, into his glory, At our journeys end.
So, in this Chapter; Vers. 20, 21, 23. Chorazin is threatned, Bethsaida is threatned, Capernaum is threatned, each, with its particular woe; insomuch, that the thundring and lightning, when the Law was given on mount Sinai , the rushing, and mighty wind, when the Gospel was given on mount Zion , were not more terrible, to see,
So, in this Chapter; Vers. 20, 21, 23. Chorazin is threatened, Bethsaida is threatened, Capernaum is threatened, each, with its particular woe; insomuch, that the thundering and lightning, when the Law was given on mount Sinai, the rushing, and mighty wind, when the Gospel was given on mount Zion, were not more terrible, to see,
and, the reason was, because the sinners, with whom he had now to doe, he saw, he fore-saw, would not so obstinately refuse his Grace offered, as Capernaum did:
and, the reason was, Because the Sinners, with whom he had now to do, he saw, he foresaw, would not so obstinately refuse his Grace offered, as Capernaum did:
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blessing, before cursing: favour, before frowns: to shew, that he, who came into the world to save sinners, is more inclinable, in mercy to pardon (if it be possible to reclaim them,) then, in wrath to condemn sinners:
blessing, before cursing: favour, before frowns: to show, that he, who Come into the world to save Sinners, is more inclinable, in mercy to pardon (if it be possible to reclaim them,) then, in wrath to condemn Sinners:
and, his own word here, is a witness of his own Nature, of his own mildness, of his own meekness, of his own mercifullness, where the Sinner in any degree is capable of his mercy.
and, his own word Here, is a witness of his own Nature, of his own mildness, of his own meekness, of his own mercifullness, where the Sinner in any degree is capable of his mercy.
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in which words, (not to seek after any curious devision ) we have two Parts: both discovering to sinfull men, what mercy, and favour, our Saviour vouchsafeth to sinfull men, as, 1. He graciously inviteth them to come unto himself.
in which words, (not to seek After any curious division) we have two Parts: both discovering to sinful men, what mercy, and favour, our Saviour vouchsafeth to sinful men, as, 1. He graciously Inviteth them to come unto himself.
there is mercy in that. 2. He promiseth a blessed reward to all such as come unto him. I will give you rest; there is favour in that: Thus stand our Parts.
there is mercy in that. 2. He promises a blessed reward to all such as come unto him. I will give you rest; there is favour in that: Thus stand our Parts.
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So that, as we are laden with the one, with sinne, while we are with men, so shall we be laden with the other also, with glory, when we shall be with God: provided, that,
So that, as we Are laden with the one, with sin, while we Are with men, so shall we be laden with the other also, with glory, when we shall be with God: provided, that,
now, to come unto Christ by faith, as he here inviteth us, will be a means to unlade us of our sinne: and, to abide in him also by faith, both in life and death, will be a means to lade us with glory: Onerat nos, cum exonerat Deus:
now, to come unto christ by faith, as he Here Inviteth us, will be a means to unladen us of our sin: and, to abide in him also by faith, both in life and death, will be a means to lade us with glory: Onerat nos, cum exonerat Deus:
and power of a Redeemer: whereas, being once cloathed with the other (that eternall weight of glory ) we shall for ever stand in the presence of a Redeemer: but, whither am I carried? Surely, the sweet Contemplation of rest, of glory, of Christ, of Heaven, of this Invitation, Come; of this promise of accepting, and rewarding us,
and power of a Redeemer: whereas, being once clothed with the other (that Eternal weight of glory) we shall for ever stand in the presence of a Redeemer: but, whither am I carried? Surely, the sweet Contemplation of rest, of glory, of christ, of Heaven, of this Invitation, Come; of this promise of accepting, and rewarding us,
Come unto me all you that labour, and are heavy laden: that's our Saviours gracious invitation in the Text; wherein, let us farther consider three Particulars.
Come unto me all you that labour, and Are heavy laden: that's our Saviors gracious invitation in the Text; wherein, let us farther Consider three Particulars.
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1. These are the Persons, thus and thus qualified, that are here graciously called, and invited, to receive mercy, to participate of the fatness of that true Vine , of the favour of that mercifull Saviour, who was crucified for them:
1. These Are the Persons, thus and thus qualified, that Are Here graciously called, and invited, to receive mercy, to participate of the fatness of that true Vine, of the favour of that merciful Saviour, who was Crucified for them:
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All you; See! God, to man, righteousness to uncleanness, mercy, to misery, a Saviour, to a sinner, descendeth here, in this discovery of our nakedness:
All you; See! God, to man, righteousness to uncleanness, mercy, to misery, a Saviour, to a sinner, Descendeth Here, in this discovery of our nakedness:
yet, though heavy laden we are with our sinne, he vouchsafeth to reach out his Word unto us, to reach out his Help unto us, to reach out his Grace unto us;
yet, though heavy laden we Are with our sin, he vouchsafeth to reach out his Word unto us, to reach out his Help unto us, to reach out his Grace unto us;
and, in mercy accepting us, so labouring. All you; speak Lord, for thy servant heareth heareth, what is he ashamed of? Laden, heavy laden with the weight of his own sinne;
and, in mercy accepting us, so labouring. All you; speak Lord, for thy servant hears hears, what is he ashamed of? Laden, heavy laden with the weight of his own sin;
which is, that 'tis the nature of sinne, of every sinne, to lade us, to press us down, to withdraw us from heavenly, to earthly affections, and meditations: Omne grave tendit deorsum: weighty bodies tend downwards;
which is, that it's the nature of sin, of every sin, to lade us, to press us down, to withdraw us from heavenly, to earthly affections, and meditations: Omne grave tendit deorsum: weighty bodies tend downwards;
it is a sinne that doth beset us, lodging in the inner man; it is a sinne that doth ensnare us, that our hearts, our soules, our understandings, our wils, our affections are thereby carried downwards from God, to the worst of sinfull Objects: and, 'tis observable, that our Saviour saw a Publican (a Sinner) named Levi, sitting at the receit of custome :
it is a sin that does beset us, lodging in the inner man; it is a sin that does ensnare us, that our hearts, our Souls, our understandings, our wills, our affections Are thereby carried downwards from God, to the worst of sinful Objects: and, it's observable, that our Saviour saw a Publican (a Sinner) nam Levi, sitting At the receipt of custom:
sitting; whence Chrysologus, not unfitiy noteth, that, being pressed down with the heavy weight of his own sinfull covetousness, he was not able of himself to arise from his sinne ;
sitting; whence Chrysologus, not unfitiy notes, that, being pressed down with the heavy weight of his own sinful covetousness, he was not able of himself to arise from his sin;
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with whom, such only as are touched with a godly sorrow for their sinnes, and seek to be unloosed from the bond of their sinnes, are gratiously accepted, and favourably entertained: all you that labour, and are heavy laden.
with whom, such only as Are touched with a godly sorrow for their Sins, and seek to be unloosed from the bound of their Sins, Are graciously accepted, and favourably entertained: all you that labour, and Are heavy laden.
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and by, our Saviour (all you) must not be separated from their qualification in the Text (that labour, and are heavy laden) All you; of what nation soever.
and by, our Saviour (all you) must not be separated from their qualification in the Text (that labour, and Are heavy laden) All you; of what Nation soever.
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whether Jews, or Gentiles: All you; of what sex, of what condition soever, whether male, or female, whether bond, or free, whether high, or low, rich, or poore;
whither jews, or Gentiles: All you; of what sex, of what condition soever, whither male, or female, whither bound, or free, whither high, or low, rich, or poor;
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we rightly interpret it, that he died effectually, only for the redemption of all his Elect, of his whole Church, and, all belonging thereunto, which he hath purchased with his own Bloud:
we rightly interpret it, that he died effectually, only for the redemption of all his Elect, of his Whole Church, and, all belonging thereunto, which he hath purchased with his own Blood:
this Church, this (All) true Believers, our Saviour, by dieing for them, purchased with his own bloud, but, all are not lively members of this Church, nor never shall be:
this Church, this (All) true Believers, our Saviour, by dying for them, purchased with his own blood, but, all Are not lively members of this Church, nor never shall be:
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therefore, our Saviour, in dying, never actually redeemed; never actually purchased all by his bloud, as all is sometimes taken in the largest latitude, for all the world in generall:
Therefore, our Saviour, in dying, never actually redeemed; never actually purchased all by his blood, as all is sometime taken in the Largest latitude, for all the world in general:
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and in it self, be a note of Ʋniversality, and at first hearing may seem to extend it self absitutely to all men in generall, and so, to every man in particular, as if it were not any way capable of a Limitation; yet,
and in it self, be a note of Ʋniversality, and At First hearing may seem to extend it self absitutely to all men in general, and so, to every man in particular, as if it were not any Way capable of a Limitation; yet,
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if we look more narrowly into the matter, we shall easily find, that, being distributive , as it is sometimes taken absolutely, so again, sometimes it is also taken restrictively; as it is taken absolutely, it extends it self to all,
if we look more narrowly into the matter, we shall Easily find, that, being distributive, as it is sometime taken absolutely, so again, sometime it is also taken restrictively; as it is taken absolutely, it extends it self to all,
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of Socrates. of Plato; &c. as it is taken restrict vely, it is bounded, and confined to some particular Subject; to some peculiar, and particular Order, Sate, and Condition of that kind, and not otherwise:
of Socrates. of Plato; etc. as it is taken restrict vely, it is bounded, and confined to Some particular Subject; to Some peculiar, and particular Order, Sat, and Condition of that kind, and not otherwise:
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Notwithstanding, though this word (All) be so to be understood here, as a word restrained only to all the Elect of God, to all the members of the true Church of Christ, either in esse, or in posse, yet, this hinders not,
Notwithstanding, though this word (All) be so to be understood Here, as a word restrained only to all the Elect of God, to all the members of the true Church of christ, either in esse, or in posse, yet, this hinders not,
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and so, the Redemption wrought by the death of Christ, if you will, may truly be said to be generall, and universall, in respect of the universality of all his Elect, but not in respect of the Generality of all mankind: whereof many are none of his Church, none of his Elect: but only, all you, true penitents, true believers;
and so, the Redemption wrought by the death of christ, if you will, may truly be said to be general, and universal, in respect of the universality of all his Elect, but not in respect of the Generality of all mankind: whereof many Are none of his Church, none of his Elect: but only, all you, true penitents, true believers;
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who make up an universality amongst your selves, to whom the efficacy of the death of Christ, and the benefit of that Redemption, which was wrought by his death, most properly belongeth:
who make up an universality among your selves, to whom the efficacy of the death of christ, and the benefit of that Redemption, which was wrought by his death, most properly belongeth:
for all true penitents, for all true believers, in his Sonne: and, whom the Father watereth not, refresheth not, enliveneth not, with his Grace, and Spirit, the Sonne washeth not, cleanseth not, redeemeth not, with his bloud: a most pregnant proof whereof we have in the two first brethren in the world, Cain, and Abel, Gen. 4. in whom Gods differencing and discriminating Grace began first manifestly to appear, and shew it self:
for all true penitents, for all true believers, in his Son: and, whom the Father Waters not, refresheth not, enliveneth not, with his Grace, and Spirit, the Son washes not, Cleanseth not, Redeemeth not, with his blood: a most pregnant proof whereof we have in the two First brothers in the world, Cain, and Abel, Gen. 4. in whom God's differencing and discriminating Grace began First manifestly to appear, and show it self:
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but Cain, who was of that wicked one , and of whom the Apostle taketh no notice in his Catalogue of the primitive Believers, but to his eternall infamy, offered not in faith, and was rejected :
but Cain, who was of that wicked one, and of whom the Apostle Takes no notice in his Catalogue of the primitive Believers, but to his Eternal infamy, offered not in faith, and was rejected:
and, we cannot truly say, that the death of Christ, that Lamb of God, in efficacy, slain from the beginning of the world , typified by Abels sacrifice , was equally advantagious to them both: we cannot say it;
and, we cannot truly say, that the death of christ, that Lamb of God, in efficacy, slave from the beginning of the world, typified by Abel's sacrifice, was equally advantageous to them both: we cannot say it;
because one of them Cain) wanted a true faith in the promised Messiah, the want whereof deprived him of all the Spiritual benefits of that Messiah: another proof hereof we have in Esau, and Jacob; of whom the Apostle, citing the words of God himself, Mal. 1.23. saith, Jacob have I loved, and Esau have I hated :
Because one of them Cain) wanted a true faith in the promised Messiah, the want whereof deprived him of all the Spiritual benefits of that Messiah: Another proof hereof we have in Esau, and Jacob; of whom the Apostle, citing the words of God himself, Malachi 1.23. Says, Jacob have I loved, and Esau have I hated:
meaning thereby, that God in not electing Esau unto eternal life (which he might justly refuse to do, being debtor unto no man) denyed that free Love, Grace, and Mercy unto him, which, according to his own good pleasure (that he might be heir of eternal life, the benefit of his Election ) he had granted unto Jacob; and, that non-Election, Reprobation, that preterition, or denyal of Grace, in God, to Esau, was that negative hatred of God; (whereof the Apostle speaketh) towards Esau :
meaning thereby, that God in not electing Esau unto Eternal life (which he might justly refuse to do, being debtor unto no man) denied that free Love, Grace, and Mercy unto him, which, according to his own good pleasure (that he might be heir of Eternal life, the benefit of his Election) he had granted unto Jacob; and, that non-Election, Reprobation, that preterition, or denial of Grace, in God, to Esau, was that negative hatred of God; (whereof the Apostle speaks) towards Esau:
and to make them both equall sharers in the efficacy of the death of Christ, is but in vain, to give that blessing to Esau, which, no, not in the heart of God (who knew him before he was, that he would be,
and to make them both equal sharers in the efficacy of the death of christ, is but in vain, to give that blessing to Esau, which, no, not in the heart of God (who knew him before he was, that he would be,
eternall life, in this Text; freely given on Gods part to sinnefull men, in his Sonne, being restrained wholy to NONLATINALPHABET, to whosoever believeth on his Sonn;
Eternal life, in this Text; freely given on God's part to sinful men, in his Son, being restrained wholly to, to whosoever Believeth on his Son;
and this (whosoever believeth) is exclusive of all unbelievers from eternall life, obtaind for whosoever believeth by the death of Christ; but, not for unbelievers, not;
and this (whosoever Believeth) is exclusive of all unbelievers from Eternal life, obtained for whosoever Believeth by the death of christ; but, not for unbelievers, not;
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for, he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God, Joh. 3.18. and, Vers. 36. he that believeth not the Sonne, shall not see life, but the wrath of God abideth on him;
for, he that Believeth not, is condemned already, Because he hath not believed in the name of the only begotten Son of God, John 3.18. and, Vers. 36. he that Believeth not the Son, shall not see life, but the wrath of God Abideth on him;
on all unbelievers, and, on whom the wrath of God abideth (whether Libertines, or Atheists, or Epicures, or prophane Persons, such as Esau was) such (so long as they remaine in that state, as many alwayes doe) such can have no benefit at all by the death of the crucified Sonne of God; they cannot, they shall not.
on all unbelievers, and, on whom the wrath of God Abideth (whither Libertines, or Atheists, or Epicureans, or profane Persons, such as Esau was) such (so long as they remain in that state, as many always do) such can have no benefit At all by the death of the Crucified Son of God; they cannot, they shall not.
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Q. But, was not the death, and satisfaction of the Sonne of God, of sufficient merit to save and redeem generall, all the world, as this word (All) is taken absolutely for all in and every particular man in the world, without any limitation? A. Yes, it was,
Q. But, was not the death, and satisfaction of the Son of God, of sufficient merit to save and Redeem general, all the world, as this word (All) is taken absolutely for all in and every particular man in the world, without any limitation? A. Yes, it was,
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Q. How then comes it to pass, that all doe not actually receive the benefit of that all sufficient satisfaction? how comes this to pass? A. Because, all men have not faith ;
Q. How then comes it to pass, that all do not actually receive the benefit of that all sufficient satisfaction? how comes this to pass? A. Because, all men have not faith;
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not, a saving, a justifiing faith: and, it was not the purpose of Christ (let us consider that too) that any should be pertakers of the efficacy of his death (Redemption, forgiveness of sinnes, eternall life) but such only as had faith, such as believed, that he died for them:
not, a Saving, a justifying faith: and, it was not the purpose of christ (let us Consider that too) that any should be partakers of the efficacy of his death (Redemption, forgiveness of Sins, Eternal life) but such only as had faith, such as believed, that he died for them:
and, 'tis the Sons resolution also, that none of them that despised his sufferings, should enter into his rest, into heaven: neither is it possible they should:
and, it's the Sons resolution also, that none of them that despised his sufferings, should enter into his rest, into heaven: neither is it possible they should:
because all such are utterly uncapable of the benefit of his sufferings: and, they that are uncapable of it (and so continue) can never be partakers of it;
Because all such Are utterly uncapable of the benefit of his sufferings: and, they that Are uncapable of it (and so continue) can never be partakers of it;
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and, uncapable of it they are, because they have not faith: the privation of the one, necessarily causing the privation, the deprivation of the other. Neither can it be otherwise:
and, uncapable of it they Are, Because they have not faith: the privation of the one, necessarily causing the privation, the deprivation of the other. Neither can it be otherwise:
because there is no other way to receive and apply unto our selves, and souls, the benefits of Christs death, but only by the hand of a true and saving faith:
Because there is no other Way to receive and apply unto our selves, and Souls, the benefits of Christ death, but only by the hand of a true and Saving faith:
but, where that is so wholly wanting, so wholly withered, that it cannot any waies be stretched out, to receive, and apply those benefits unto our own souls, feelingly, faithfully, humbly, confidently, with assurance of pardon (which is required of all of age that are effectually redeemed by the death of Christ) there those benefits cannot be effectuall: so that if any man fail to attain eternall life, he hath no cause at all to complain either of Gods unkindness towards him, or of the insufficiency of our Saviours meritorious satisfaction; no cause at all to complain of God: no: but, only of himself :
but, where that is so wholly wanting, so wholly withered, that it cannot any ways be stretched out, to receive, and apply those benefits unto our own Souls, feelingly, faithfully, humbly, confidently, with assurance of pardon (which is required of all of age that Are effectually redeemed by the death of christ) there those benefits cannot be effectual: so that if any man fail to attain Eternal life, he hath no cause At all to complain either of God's unkindness towards him, or of the insufficiency of our Saviors meritorious satisfaction; no cause At all to complain of God: no: but, only of himself:
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because the Causa corrumpens, the destructive cause, the defect, the hinderance, the impediment, why he is not saved, is wholly (so long as he remains obstinately in his unbelief ) in man himself:
Because the Causa corrumpens, the destructive cause, the defect, the hindrance, the impediment, why he is not saved, is wholly (so long as he remains obstinately in his unbelief) in man himself:
and, it stands not with the good pleasure of God, to cast pearls before swine; nor, with the purpose of our Saviour, to make such partakers of his death and sufferings, who actually are enemies to his Crosse, and trample his most pretious blood under their feet:
and, it Stands not with the good pleasure of God, to cast Pearls before Swine; nor, with the purpose of our Saviour, to make such partakers of his death and sufferings, who actually Are enemies to his Cross, and trample his most precious blood under their feet:
But, many things are objected against this Orthodox truth; let us see therefore, how in this difficult, and now much controverted point, we may give an Answer (if possible) satisfactory thereunto; Thus:
But, many things Are objected against this Orthodox truth; let us see Therefore, how in this difficult, and now much controverted point, we may give an Answer (if possible) satisfactory thereunto; Thus:
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why we may not interpret this of the Apostle, of all men in generall, is, because all men in generall are not justified, not absolved from their sinnes:
why we may not interpret this of the Apostle, of all men in general, is, Because all men in general Are not justified, not absolved from their Sins:
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because, Justification, and Condemnation, are opposite terms, presupposing, that as they that are justified, cannot be condemned; It is God that justifieth, who is he that condemneth? so,
Because, Justification, and Condemnation, Are opposite terms, presupposing, that as they that Are justified, cannot be condemned; It is God that Justifieth, who is he that Condemneth? so,
but only all men tht are justified: and, that these are the all men the Apostle here meaneth, appears by his own restraining of these (All) to (Many) v. 19. saying, By the obedience of one, many shall be made righteous: (Many) see!
but only all men that Are justified: and, that these Are the all men the Apostle Here means, appears by his own restraining of these (All) to (Many) v. 19. saying, By the Obedience of one, many shall be made righteous: (Many) see!
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these (All) being those (Many) of all mankinde: and, these (Many) being those (All) yet, not all mankinde; so we rightly interpret the Apostle, v. 18. who so interpreteth himself, v. 19. 2. That God will have all men to be saved, and to come to the knowledge of the truth. Ans. He will:
these (All) being those (Many) of all mankind: and, these (Many) being those (All) yet, not all mankind; so we rightly interpret the Apostle, v. 18. who so interpreteth himself, v. 19. 2. That God will have all men to be saved, and to come to the knowledge of the truth. Ans. He will:
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but, that any other are meant by these (All men) than his Church, and all his chosen (wheresoever found in all the world, in all ages, amongst all sorts, orders, conditions, and states of men) that any other,
but, that any other Are meant by these (All men) than his Church, and all his chosen (wheresoever found in all the world, in all ages, among all sorts, order, conditions, and states of men) that any other,
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and, that the Apostle speaketh this, not of the persons of all men universally, or, of every single man, but only of the kindes, orders, and conditions of men (amongst whom he ever had his Church) is most evident, v. 1. whether they be Kings,
and, that the Apostle speaks this, not of the Persons of all men universally, or, of every single man, but only of the Kinds, order, and conditions of men (among whom he ever had his Church) is most evident, v. 1. whither they be Kings,
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for whom in particular, he exhorts prayers to be made; v. 2. or subjects: Masters, or servants, Tit. 2.9, 11. Noble, or ignoble; Learned, or unlearned; Male, or female; Young men, or old men:
for whom in particular, he exhorts Prayers to be made; v. 2. or subject's: Masters, or Servants, Tit. 2.9, 11. Noble, or ignoble; Learned, or unlearned; Male, or female; Young men, or old men:
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It being most necessary that they should come to the knowledge thereof, to the knowledge of Christ crucified, who is the truth , before they can be saved;
It being most necessary that they should come to the knowledge thereof, to the knowledge of christ Crucified, who is the truth, before they can be saved;
who therefore are called (All men) because all them the goodness of God saveth, out of the number of all men; and that, out of every Nation, Condition, Age, Language, and Province.
who Therefore Are called (All men) Because all them the Goodness of God Saveth, out of the number of all men; and that, out of every nation, Condition, Age, Language, and Province.
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for, the Apostle doth not mean thereby (as some suppose) that God concluded, or shut up all in unbelief, that he might have mercy upon all, in generall, no:
for, the Apostle does not mean thereby (as Some suppose) that God concluded, or shut up all in unbelief, that he might have mercy upon all, in general, no:
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but that, out of his meer love, he might have mercy only on whom he would have mercy amongst all those (whether Jews or Gentiles ) whom justly he had concluded in unbelief: and that the Apostle here could have no other meaning,
but that, out of his mere love, he might have mercy only on whom he would have mercy among all those (whither jews or Gentiles) whom justly he had concluded in unbelief: and that the Apostle Here could have no other meaning,
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On whom, on whom, which is a speciall note of distinction, and separation, made even by God himself, in respect of all those, whom in mercy he called out of the corrupted masse of all mankinde:
On whom, on whom, which is a special note of distinction, and separation, made even by God himself, in respect of all those, whom in mercy he called out of the corrupted mass of all mankind:
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And, where (out of all ) there is a separation made, with acceptation of the one part, there all in generall cannot be comprehended under the same acceptation, on the other part; no:
And, where (out of all) there is a separation made, with acceptation of the one part, there all in general cannot be comprehended under the same acceptation, on the other part; no:
and, the end why God had mercy upon all (even all such as he chose unto himself out of the whole world shut up in unbelief ) was, that all that are saved, might confess for ever to his glory, that, not by their own works, not by their own merits, but only by his free grace, and mercy they are saved.
and, the end why God had mercy upon all (even all such as he chosen unto himself out of the Whole world shut up in unbelief) was, that all that Are saved, might confess for ever to his glory, that, not by their own works, not by their own merits, but only by his free grace, and mercy they Are saved.
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as the Apostle himself makes it appear, who interpreting his own meaning, restrains this (all) or this (every man) to many, v 10. saying, it became him (Christ) in bringing many sons unto glory, &c. Many sons;
as the Apostle himself makes it appear, who interpreting his own meaning, restrains this (all) or this (every man) to many, v 10. saying, it became him (christ) in bringing many Sons unto glory, etc. Many Sons;
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Sons he hath many, by adoption and grace: for whom, altogether, considered in the generall (there being a generality and universality, even amongst them) and, for every man, for every adopted sonne amongst them, in particular, our Saviour tasted death, to free them from eternal death;
Sons he hath many, by adoption and grace: for whom, altogether, considered in the general (there being a generality and universality, even among them) and, for every man, for every adopted son among them, in particular, our Saviour tasted death, to free them from Eternal death;
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tasted the bitter cup of Gods fiery wrath kindled against him for their sinnes, that he might bring them unto glory: and, there needs no other reply to this,
tasted the bitter cup of God's fiery wrath kindled against him for their Sins, that he might bring them unto glory: and, there needs no other reply to this,
out of the whole cluster of mankind; and, if his Father gave them unto him, out of the world, out of the corrupted mass of all mankind (for so it was) an argument undeniable it is, that he did not give him all in general, that were in the world: for, to give eternal life to as many as his Father had given him, presupposeth, that his Father gave him not all in general, to give them eternal life;
out of the Whole cluster of mankind; and, if his Father gave them unto him, out of the world, out of the corrupted mass of all mankind (for so it was) an argument undeniable it is, that he did not give him all in general, that were in the world: for, to give Eternal life to as many as his Father had given him, presupposeth, that his Father gave him not all in general, to give them Eternal life;
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and our Saviour died effectually for none, but for such as his Father gave him: neither is that, 1 Tim. 2.6. capable of any other true interpretation, and agreeable to the Scripture.
and our Saviour died effectually for none, but for such as his Father gave him: neither is that, 1 Tim. 2.6. capable of any other true Interpretation, and agreeable to the Scripture.
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for all, and, for every man, every one of his Elect: whom he fore-ordained to faith and repentance, those being the means he ordained to bring as many as his Father gave him, to the end, eternal life:
for all, and, for every man, every one of his Elect: whom he foreordained to faith and Repentance, those being the means he ordained to bring as many as his Father gave him, to the end, Eternal life:
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now, many is but an extract out of more: which presupposeth, that there was another many, another number, shut up in unbelief, (even when these redeemed many were released out of that prison of infernall darkness ) there was, I say, another number left behind in that prison, for whom his blood was not effectually shed;
now, many is but an extract out of more: which presupposeth, that there was Another many, Another number, shut up in unbelief, (even when these redeemed many were released out of that prison of infernal darkness) there was, I say, Another number left behind in that prison, for whom his blood was not effectually shed;
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for, if all by him were saved from their sinnes, how comes it to pass that some shall be punished with everlasting destruction, from the presence of the Lord,
for, if all by him were saved from their Sins, how comes it to pass that Some shall be punished with everlasting destruction, from the presence of the Lord,
and from the glory of his power ? Neither did our Saviour ever pray effectually for all in general, such as Cain, or Esau, or Saul, or Judas, or Nero, &c. witness his own words, Joh. 17.9. Father, I pray not for the world:
and from the glory of his power? Neither did our Saviour ever pray effectually for all in general, such as Cain, or Esau, or Saul, or Judas, or Nero, etc. witness his own words, John 17.9. Father, I pray not for the world:
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or, Who shall condemn? whereas they were never in any other state, than in the state of condemnation. Or, Who shall separate us from the love of Christ? for, properly, there can be no separation, where there never was any union, and communion. The summe is this;
or, Who shall condemn? whereas they were never in any other state, than in the state of condemnation. Or, Who shall separate us from the love of christ? for, properly, there can be no separation, where there never was any Union, and communion. The sum is this;
He that hath the Son (that believeth in the Son) hath life: but, he that hath not the Son (believeth not in the Son) hath not life: But, all men (none excepted) have not the Sonne, believe not in the Sonne of God:
He that hath the Son (that Believeth in the Son) hath life: but, he that hath not the Son (Believeth not in the Son) hath not life: But, all men (none excepted) have not the Son, believe not in the Son of God:
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They have it not, either here in promise, on Gods part: neither shall they have it in possession hereafter, on their own part: but it shall be freely given (for, eternall life is the gift of God, through Jesus Christ our Lord ) to all those for whom it was prepared; and, prepared it was for all those for whom Christ effectually died: who tasted death for every man:
They have it not, either Here in promise, on God's part: neither shall they have it in possession hereafter, on their own part: but it shall be freely given (for, Eternal life is the gift of God, through jesus christ our Lord) to all those for whom it was prepared; and, prepared it was for all those for whom christ effectually died: who tasted death for every man:
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Whence some dare inferre, that if the Lord (Christ) as it is in the Text, bought, and redeemed such as should bring in damnable doctrines, even to the very denying of him,
Whence Some Dare infer, that if the Lord (christ) as it is in the Text, bought, and redeemed such as should bring in damnable doctrines, even to the very denying of him,
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and to the overthrowing of the very Fundamentals of Christian Religion, 'tis an Argument that he died for all men in general, and consequently, that the benefit of his redemption is extended to all, without exception of any,
and to the overthrowing of the very Fundamentals of Christian Religion, it's an Argument that he died for all men in general, and consequently, that the benefit of his redemption is extended to all, without exception of any,
as if Christ by his death had effectually bought, and redeemed all, or any such that should bring in damnable doctrines, and persevere in them to the end: no:
as if christ by his death had effectually bought, and redeemed all, or any such that should bring in damnable doctrines, and persevere in them to the end: no:
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and such, as professed the same Christ crucified, the same Christian Religion with themselves, were also in the same state of salvation with themselves;
and such, as professed the same christ Crucified, the same Christian Religion with themselves, were also in the same state of salvation with themselves;
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as yet, they were not become the Authors of damnable doctrines, and this the Apostles words imply; who saith, There shall be false teachers among you; they were not so yet: but, there shall be such;
as yet, they were not become the Authors of damnable doctrines, and this the Apostles words imply; who Says, There shall be false Teachers among you; they were not so yet: but, there shall be such;
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and, so long as in outward appearance they seemed to be such (for, man cannot judge of the deceitfulness of the heart) so long also they were deemed to be such by others, who (knowing nothing to the contrary) judged, out of charity, that they were such whom Christ had bought, and redeemed, as well as themselves;
and, so long as in outward appearance they seemed to be such (for, man cannot judge of the deceitfulness of the heart) so long also they were deemed to be such by Others, who (knowing nothing to the contrary) judged, out of charity, that they were such whom christ had bought, and redeemed, as well as themselves;
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nothing, but the judgement of such, who sometimes in hypocrisie professed Christ, and afterwards became the guilty authors, and introducers of damnable doctrines: whose judgement of themselves, is as nothing;
nothing, but the judgement of such, who sometime in hypocrisy professed christ, and afterwards became the guilty Authors, and introducers of damnable doctrines: whose judgement of themselves, is as nothing;
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for surely, they that could not judge aright of the doctrine of Christ, before Satan had fully deceived them, changing their gold for drosse, were less able,
for surely, they that could not judge aright of the Doctrine of christ, before Satan had Fully deceived them, changing their gold for dross, were less able,
he only relateth what should come to pass, There shall be false teachers among you, who privily shall bring in damnable doctrines, whereof (no doubt) this would be one, that Christ whom they denied, and by their damnable doctrines contemned, had bought and redeemed them;
he only relateth what should come to pass, There shall be false Teachers among you, who privily shall bring in damnable doctrines, whereof (no doubt) this would be one, that christ whom they denied, and by their damnable doctrines contemned, had bought and redeemed them;
This is enough to prove, that our Saviour, who died for all men, for every man, for all whom his Father gave him, bought not such as alwaies remain in their unbelief, and never will become penitent; because such his Father never gave him.
This is enough to prove, that our Saviour, who died for all men, for every man, for all whom his Father gave him, bought not such as always remain in their unbelief, and never will become penitent; Because such his Father never gave him.
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Why then should not the Graces offered therein be universal also? What? doth God mock and delude men in promising, and offering that by his Gospel preached, which he never meaneth to bestow? Answ. That the promises of the Gospel are general, and universal, we easily grant;
Why then should not the Graces offered therein be universal also? What? does God mock and delude men in promising, and offering that by his Gospel preached, which he never means to bestow? Answer That the promises of the Gospel Are general, and universal, we Easily grant;
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or, shall not be lively members of that mystical body, whereof Christ alone is the Head; because none are capable of the operation of those graces promised in the Gospel, but such as belong to his own body, united unto himself by faith;
or, shall not be lively members of that mystical body, whereof christ alone is the Head; Because none Are capable of the operation of those graces promised in the Gospel, but such as belong to his own body, united unto himself by faith;
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besides, the principal end, why God ordained his Gospel to be preached, sheweth plainly, that the spiritual graces offered therein, are not promiscuously common unto all in general that hear his Gospel; no:
beside, the principal end, why God ordained his Gospel to be preached, shows plainly, that the spiritual graces offered therein, Are not promiscuously Common unto all in general that hear his Gospel; no:
that, I say, was the principal end why God would have his Gospel preached, even, that thereby he might gather together his own sheep, his own flock, into his own fold; to whom, directly, and with effect, the Evangelical graces are offered, by the preaching of his Gospel:
that, I say, was the principal end why God would have his Gospel preached, even, that thereby he might gather together his own sheep, his own flock, into his own fold; to whom, directly, and with Effect, the Evangelical graces Are offered, by the preaching of his Gospel:
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and, because we, who are Preachers, and Publishers of the Gospel of Christ, when we sow our seed, know not which is the good ground, let it be granted,
and, Because we, who Are Preachers, and Publishers of the Gospel of christ, when we sow our seed, know not which is the good ground, let it be granted,
though they are not forbidden to hear, yet, for want of faith, are not at all concerned in the benefit of those graces so offered: and, the fault is in the ground, not in the seed;
though they Are not forbidden to hear, yet, for want of faith, Are not At all concerned in the benefit of those graces so offered: and, the fault is in the ground, not in the seed;
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so that, whosoever shall say, that God, if his Evangelical graces be not universal, and promiscuously common to all, offereth what he never meaneth to bestow,
so that, whosoever shall say, that God, if his Evangelical graces be not universal, and promiscuously Common to all, Offereth what he never means to bestow,
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as (no doubt) Pharaohs heart was more and more obdurated, when he obstinatly refused to obey the voice of Moses and Aaron: and Jerusalems sinne was aggravated, because they refused with the like obstinacy, to hearken to the voice of the Prophets, so often sent unto them:
as (not doubt) Pharaohs heart was more and more obdurated, when he obstinately refused to obey the voice of Moses and Aaron: and Jerusalems sin was aggravated, Because they refused with the like obstinacy, to harken to the voice of the prophets, so often sent unto them:
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But, enough (if not too much, in such a narrow room as this) in Answer to these Objections; and I wish it may be satisfactory. Let us now look back again to what we were speaking of before (supposing all this to be but a Parenthesis, though it be a long one) and, we were speaking before of the Qualification of such Persons as our Saviour most gratiously calleth and inviteth unto himself:
But, enough (if not too much, in such a narrow room as this) in Answer to these Objections; and I wish it may be satisfactory. Let us now look back again to what we were speaking of before (supposing all this to be but a Parenthesis, though it be a long one) and, we were speaking before of the Qualification of such Persons as our Saviour most graciously calls and Inviteth unto himself:
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Theophylact upon the Text, understandeth by those that labour, the Jews, wearied, and tired out with the observance of legal Ceremonies: By those that are heavy laden, the Gentiles , oppressed with the weight of their sinnes:
Theophylact upon the Text, understands by those that labour, the jews, wearied, and tired out with the observance of Legal Ceremonies: By those that Are heavy laden, the Gentiles, oppressed with the weight of their Sins:
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pithy (I confess) but, as to our purpose, not full, not favourable expressions: For, 'tis not enough to know that we are weary (our sinnes causing that spirituall faintness in us) unless we seek also for rest, for reconciliation with God in Christ:
pithy (I confess) but, as to our purpose, not full, not favourable expressions: For, it's not enough to know that we Are weary (our Sins causing that spiritual faintness in us) unless we seek also for rest, for reconciliation with God in christ:
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But, why doth our Saviour here mention labouring, before heavy laden? Is it not an NONLATINALPHABET? Is it not a misplacing of the words, naming that first, which should be last? Heavy laden, setting us, by nature, a degree at least,
But, why does our Saviour Here mention labouring, before heavy laden? Is it not an? Is it not a misplacing of the words, naming that First, which should be last? Heavy laden, setting us, by nature, a degree At least,
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that which is first in the course of our sinnes, and that, not too too forward an inclination neither, to arise from our sinnes, that is last here in the mouth of our Saviour:
that which is First in the course of our Sins, and that, not too too forward an inclination neither, to arise from our Sins, that is last Here in the Mouth of our Saviour:
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meaning, that they could not greive, and mourn secretly for their present misery, but they were soon observed and design'd for greater misery, that, that is our comfort;
meaning, that they could not grieve, and mourn secretly for their present misery, but they were soon observed and designed for greater misery, that, that is our Comfort;
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and put into his bottle, Psal. 56.8. and, if we truly bewaile our sinnes, and mourn because we have offended our good God, 'tis evidence enough to our own soules, that we are design'd for eternall glory, with God.
and put into his Bottle, Psalm 56.8. and, if we truly bewail our Sins, and mourn Because we have offended our good God, it's evidence enough to our own Souls, that we Are designed for Eternal glory, with God.
because, here must be labouring, groneing, strong crying, and teares (if not of the eye, yet of the heart ) before we can come to those heavenly habitations:
Because, Here must be labouring, groneing, strong crying, and tears (if not of the eye, yet of the heart) before we can come to those heavenly habitations:
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the souls under the Altar cry, how long ? and, our Soules that are redeemed by him that was sacrificed on the Altar of the Cross for us, must cry unto him for pardon, and forgiveness;
the Souls under the Altar cry, how long? and, our Souls that Are redeemed by him that was sacrificed on the Altar of the Cross for us, must cry unto him for pardon, and forgiveness;
thus, hitherto our discourse hath been busied in setting before you, first, the Persons whom our Saviour here so gratiously calleth, and inviteth: All you that labour, and are heavy laden.
thus, hitherto our discourse hath been busied in setting before you, First, the Persons whom our Saviour Here so graciously calls, and Inviteth: All you that labour, and Are heavy laden.
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but rather, gratiously speaking unto us, saith as in another case he once said unto his Parents, wist ye not that I must go about my Fathers business ? so he saith still, wist ye not that I must go about my Brethrens business? which is his Fathers business also, concerning mans Salvation; being evermore busied, either in praying for us;
but rather, graciously speaking unto us, Says as in Another case he once said unto his Parents, wist you not that I must go about my Father's business? so he Says still, wist you not that I must go about my Brothers' business? which is his Father's business also, Concerning men Salvation; being evermore busied, either in praying for us;
when we have learnt to fear God, we must shew it, even by our outward posture, and deportment: the Third, is this in the Text: and, all these are already past; as to the sound, which is vanished, though not to the sense, and substance of them, which endureth for ever:
when we have learned to Fear God, we must show it, even by our outward posture, and deportment: the Third, is this in the Text: and, all these Are already past; as to the found, which is vanished, though not to the sense, and substance of them, which Endureth for ever:
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the Fourth, which is yet to come, as to the finall promulgation of it, is that, which all the faithfull shall hear with exceeding great joy, at the last day,
the Fourth, which is yet to come, as to the final Promulgation of it, is that, which all the faithful shall hear with exceeding great joy, At the last day,
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being like the dissolute Prodigall, going into a farre Countrey; farre from our God, and his Grace: like the lost Sheep, looseing our selves, by following the guidance of our own vain imaginations: and, needs must he loose himself, who goeth from Christ, who is the way :
being like the dissolute Prodigal, going into a Far Country; Far from our God, and his Grace: like the lost Sheep, loosing our selves, by following the guidance of our own vain Imaginations: and, needs must he lose himself, who Goes from christ, who is the Way:
and sink lower, and lower, farther, and farther from our heavenly Redeemer: we have the testimony of it in our own Consciences: we have the proof of it in the Text, by this convincing, by this accusing word, as we now consider it: Come.
and sink lower, and lower, farther, and farther from our heavenly Redeemer: we have the testimony of it in our own Consciences: we have the proof of it in the Text, by this convincing, by this accusing word, as we now Consider it: Come.
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for, this NONLATINALPHABET, this changing of our minds, this amending, and correcting of what is amiss, this returning from our evill ways, we cannot away with:
for, this, this changing of our minds, this amending, and correcting of what is amiss, this returning from our evil ways, we cannot away with:
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Come: reprehension (if I may so speak) being of one, and the same family, and of intimate acquaintance with affection; and may both well agree together in one, and the same person; and, so they may here:
Come: reprehension (if I may so speak) being of one, and the same family, and of intimate acquaintance with affection; and may both well agree together in one, and the same person; and, so they may Here:
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though wedded we are to our own sinfull lusts and affections, yet our Saviour seeks to divert us from that carnall mind in us, which is enmity against God , and marry us unto himself;
though wedded we Are to our own sinful Lustiest and affections, yet our Saviour seeks to divert us from that carnal mind in us, which is enmity against God, and marry us unto himself;
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We sell our selves to sinne, and Satan for nought, our Saviour buyes us at an high price; and, he that bought us with his blood (so great is his love unto us) cals us, that we might be eternally partakers of the benefit of that invaluable purchase.
We fell our selves to sin, and Satan for nought, our Saviour buys us At an high price; and, he that bought us with his blood (so great is his love unto us) calls us, that we might be eternally partakers of the benefit of that invaluable purchase.
Come; nay more, he that cals us, doth out of his love still (lest we should erre, and mistake the way) guide and direct us too. Come unto me: And thus,
Come; nay more, he that calls us, does out of his love still (lest we should err, and mistake the Way) guide and Direct us too. Come unto me: And thus,
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The elder Brother (the Jew ) will be discontented at it, and will not go in, Luk. 15, 28. if his younger Brother (the Gentile, that once lust Prodigall ) be received by his Father with any signes of favour, and joyfull entertainment:
The elder Brother (the Jew) will be discontented At it, and will not go in, Luk. 15, 28. if his younger Brother (the Gentile, that once lust Prodigal) be received by his Father with any Signs of favour, and joyful entertainment:
and let us eat, and be merry, v. 23. Much like unto the Apostate Angels, of whom Bernard spake truly, Maluerunt esse sine Deo, quam sub Deo, choosing rather to be without the favour of God, then continue obedient unto God:
and let us eat, and be merry, v. 23. Much like unto the Apostate Angels, of whom Bernard spoke truly, Maluerunt esse sine God, quam sub God, choosing rather to be without the favour of God, then continue obedient unto God:
Lapsis nulla spes veniae, is their doctrine; to such as fall into any hainous sinnes after Baptism, no pardon, no mercy must be promised, must be granted .
Lapsis nulla spes Veniae, is their Doctrine; to such as fallen into any heinous Sins After Baptism, no pardon, no mercy must be promised, must be granted.
But, away from me all you that repine and grudge at any sinners happiness in a Saviour: For, Velit, nolit Novatus Haereticus, omni tempore gratia Dei recipit paenitentes , there is mercy alwaies kept in store with him for penitent sinners, who came into the world to call sinners to repentance .
But, away from me all you that repine and grudge At any Sinners happiness in a Saviour: For, Velit, nolit Novatian Heretic, omni tempore Gratia Dei recipit paenitentes, there is mercy always kept in store with him for penitent Sinners, who Come into the world to call Sinners to Repentance.
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And, not to any other, but only to himself alone, are we guided by this Call, by this invitation, Ʋnto me. Wherefore, 'tis good for us to be here: Three Tabernacles we care not for, only, one Saviour shall suffice us, one Mediator shall satisfie us, one Redeemer shall save us.
And, not to any other, but only to himself alone, Are we guided by this Call, by this invitation, Ʋnto me. Wherefore, it's good for us to be Here: Three Tabernacles we care not for, only, one Saviour shall suffice us, one Mediator shall satisfy us, one Redeemer shall save us.
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There is one alone, and there is not a second And, he that hath not a second, no partner, no sharer with him, in the work of our Redemption, but wrought it himself alone;
There is one alone, and there is not a second And, he that hath not a second, no partner, no sharer with him, in the work of our Redemption, but wrought it himself alone;
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and, exclusive it must needs be, because there is but one Mediator (whether of redemption, or intercession) between God and man, the man Christ Jesus :
and, exclusive it must needs be, Because there is but one Mediator (whither of redemption, or Intercession) between God and man, the man christ jesus:
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now he is in heaven: and, whosoever shall attempt it, they are repelled, and excluded here with, Ʋnto me: whose mediation alone with his Father in heaven, is all-sufficient for us;
now he is in heaven: and, whosoever shall attempt it, they Are repelled, and excluded Here with, Ʋnto me: whose mediation alone with his Father in heaven, is All-sufficient for us;
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and wants, neither the petitions of others unto himself for us, as if (without the mediation, and intercession of Angels and Saints in heaven) he would not remember us:
and Wants, neither the petitions of Others unto himself for us, as if (without the mediation, and Intercession of Angels and Saints in heaven) he would not Remember us:
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nor standeth he in need of the Auxiliary supplications of others unto his Father, without him, by way of supplement, as if his supplications alone were not every way all-sufficient: he that is our perfect Mediator wanteth neither.
nor Stands he in need of the Auxiliary supplications of Others unto his Father, without him, by Way of supplement, as if his supplications alone were not every Way All-sufficient: he that is our perfect Mediator Wants neither.
Ʋnto me: I will say then with Austin , Whom shall I find that can reconcile me unto thee, O God? Shall I go to the Angels? by what prayer? by what Sacraments? many endeavouring to come unto thee,
Ʋnto me: I will say then with Austin, Whom shall I find that can reconcile me unto thee, Oh God? Shall I go to the Angels? by what prayer? by what Sacraments? many endeavouring to come unto thee,
because neglecting him (and to joyn others with him in the Office of his Mediatorship, apart whereof is his intercession for us, is highly to neglect him) they address themselves to other mediatours, who know them not:
Because neglecting him (and to join Others with him in the Office of his Mediatorship, apart whereof is his Intercession for us, is highly to neglect him) they address themselves to other mediators, who know them not:
O heavenly word! O blessed call! Lord, let us evermore hear this word; both, when we are in prosperity, rejoycing, and in adversity, lamenting: when we are young and lusty, and when we are old, and gray headed; when we are in health, and likely to live,
O heavenly word! Oh blessed call! Lord, let us evermore hear this word; both, when we Are in Prosperity, rejoicing, and in adversity, lamenting: when we Are young and lusty, and when we Are old, and grey headed; when we Are in health, and likely to live,
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Nay, when our souls are even now to take their farewell of our bodies, for an appointed time, at all seasons, in all estates and conditions, Lord let us evermore hear this comfortable voice from heaven;
Nay, when our Souls Are even now to take their farewell of our bodies, for an appointed time, At all seasons, in all estates and conditions, Lord let us evermore hear this comfortable voice from heaven;
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Wherefore let us stop here a little, and further rightly inform our selves in the truth of two points, most pertinent to our Text: and, this we may do, by enquiring,
Wherefore let us stop Here a little, and further rightly inform our selves in the truth of two points, most pertinent to our Text: and, this we may do, by inquiring,
that we may learn to be truly thankefull to that Spirit of grace, who by his inward operation, enlightens our hearts, that we may see spiritually, how to come out of that prison of unbelief; and, be carefull to cherish in our hearts that seed of faith, which he hath sown in them,
that we may Learn to be truly thankful to that Spirit of grace, who by his inward operation, enlightens our hearts, that we may see spiritually, how to come out of that prison of unbelief; and, be careful to cherish in our hearts that seed of faith, which he hath sown in them,
1. Onely by the Spirit of Christ, are we enabled to come unto Christ; 'tis our Saviour that calls us, come unto me; but 'tis his sanctifying, his regenerating, and renewing Spirit, working in the inner man, that, by the outward preaching of the Gospel, puts a spiritual life into our dead souls, that we may come unto him.
1. Only by the Spirit of christ, Are we enabled to come unto christ; it's our Saviour that calls us, come unto me; but it's his sanctifying, his regenerating, and renewing Spirit, working in the inner man, that, by the outward preaching of the Gospel, puts a spiritual life into our dead Souls, that we may come unto him.
by whom he worketh in us both the will, and the deed, Phil. 2.3. Who without him, can do nothing in our natural state, any ways advantagious for the promoting of our eternal happiness in him, nothing;
by whom he works in us both the will, and the deed, Philip 2.3. Who without him, can do nothing in our natural state, any ways advantageous for the promoting of our Eternal happiness in him, nothing;
And, for the plainer understanding hereof, necessary it is, that we consider man, according to a threefold state of innocency, of sin and of Grace: And 1. man in his primitive state of innocency and integrity (being created in the Image of God , that image consisting principally in righteousness and true holiness ) was so created, that he had no perversness at all, in his will; no crookedness in his understanding; no evil inclination at all in any of his affections, byasing to the worser part:
And, for the plainer understanding hereof, necessary it is, that we Consider man, according to a threefold state of innocency, of sin and of Grace: And 1. man in his primitive state of innocency and integrity (being created in the Image of God, that image consisting principally in righteousness and true holiness) was so created, that he had no perverseness At all, in his will; no crookedness in his understanding; no evil inclination At all in any of his affections, byasing to the Worse part:
God made man right , not onely in respect of the stature of his body, but also in respect of the state of his soul. But, 2. Man, by his disobedience being faln from his God,
God made man right, not only in respect of the stature of his body, but also in respect of the state of his soul. But, 2. Man, by his disobedience being fallen from his God,
and remaining in the state of sin, wholly defac's this image of God, utterly lost this life of righteousness: and therewith, that original innocency, that primitive rectitude of nature, that was in the whole man, whether in his heart, or his soul; whether in his understanding, or will, or affections; and ever since, by nature, is dead in sins, and trespasses;
and remaining in the state of since, wholly defac's this image of God, utterly lost this life of righteousness: and therewith, that original innocency, that primitive rectitude of nature, that was in the Whole man, whither in his heart, or his soul; whither in his understanding, or will, or affections; and ever since, by nature, is dead in Sins, and Trespasses;
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and surely, that which is the natural state of any, is the natural state of all men. Now, Man, in his state of sin, being by nature thus dead, hath no more will, or power, or so much as any previous inclination, or disposition in,
and surely, that which is the natural state of any, is the natural state of all men. Now, Man, in his state of since, being by nature thus dead, hath no more will, or power, or so much as any previous inclination, or disposition in,
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Therefore, 3. That we may a little consider man in the state of Grace (who is spiritually dead in the state of sin, and nature ) we say, that if ever he be raised from this death of sin, it must be onely by the Spirit of him, of Christ, who is the resurrection, and the life :
Therefore, 3. That we may a little Consider man in the state of Grace (who is spiritually dead in the state of since, and nature) we say, that if ever he be raised from this death of since, it must be only by the Spirit of him, of christ, who is the resurrection, and the life:
so also he is first in quickening us, in raising us from our sin, before we can arise and come unto him: there was no Corn in the Sacks of Josephs Brethren, to feed them,
so also he is First in quickening us, in raising us from our since, before we can arise and come unto him: there was no Corn in the Sacks of Josephs Brothers, to feed them,
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Neither is there any Grace in the heart of a Carnal, a Natural, and Ʋnregenerate man, in the state of sin, that can keep any Spiritual life in him, till God by his Spirit put it in:
Neither is there any Grace in the heart of a Carnal, a Natural, and Ʋnregenerate man, in the state of since, that can keep any Spiritual life in him, till God by his Spirit put it in:
spiritually dead; so found, he quickneth us, when he pleaseth, by his enliveing Spirit, breathing into our souls the breath of life, mollifying our hard,
spiritually dead; so found, he Quickeneth us, when he Pleases, by his enliveing Spirit, breathing into our Souls the breath of life, mollifying our hard,
renewing the will, regenerating the minde, and understanding: all is new, where the Holy Spirit effectually worketh (there being nothing in us but old things before) put ye on the new Man .
renewing the will, regenerating the mind, and understanding: all is new, where the Holy Spirit effectually works (there being nothing in us but old things before) put you on the new Man.
Notwithstanding (before this inward, and Spiritual renovation ) the will is meerly passive, not at all any wayes co-operating with the Spirit of Grace in this resurrection: but, is meerly passive: and,
Notwithstanding (before this inward, and Spiritual renovation) the will is merely passive, not At all any ways cooperating with the Spirit of Grace in this resurrection: but, is merely passive: and,
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for, simply to will, that is the nature of it, which Grace takes not away, but helpes. Yet, of it self not free to will that which is Theologically good, and well-pleasing unto God:
for, simply to will, that is the nature of it, which Grace Takes not away, but helps. Yet, of it self not free to will that which is Theologically good, and Well-pleasing unto God:
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no, for, that is a Grace supernaturally given bene velle supernaturalis gratia est, Bernard, when God by his Grace, and spirit beginneth to convert us:
no, for, that is a Grace supernaturally given bene velle supernaturalis Gratia est, Bernard, when God by his Grace, and Spirit begins to convert us:
his Grace alwayes going before our will, ordine causalitatis, as the onely efficient cause, producing of it self this good effect; even our Conversion, Regeneration, Resurrection from the death of sin;
his Grace always going before our will, Order causalitatis, as the only efficient cause, producing of it self this good Effect; even our Conversion, Regeneration, Resurrection from the death of since;
or, as it is in the Text, our coming unto Christ; who, of our selves, arise not from the dead, till his prevenient, or (as Austin rightly calls it) his (as yet) Operating Grace doth first raise us;
or, as it is in the Text, our coming unto christ; who, of our selves, arise not from the dead, till his prevenient, or (as Austin rightly calls it) his (as yet) Operating Grace does First raise us;
then the now sanctified will (you may imagine, even in the same moment of time ) goeth together, moveth together, co-operateth, and worketh together with God,
then the now sanctified will (you may imagine, even in the same moment of time) Goes together, moves together, co-operateth, and works together with God,
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but still, in order of working (while we are yet in the state of sin, and our will yet meerly passive ) Gods Grace, I say, by his Spirit, is alwayes the first mover, the first powerful agent, in our conversion, and spiritual resurrection: for, no running can there be in the way of his commandments,
but still, in order of working (while we Are yet in the state of since, and our will yet merely passive) God's Grace, I say, by his Spirit, is always the First mover, the First powerful agent, in our conversion, and spiritual resurrection: for, no running can there be in the Way of his Commandments,
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yet, not by any violent compulsion, as if we were as stocks, and stones, or had not so much as the Essence of a will in us for his Spirit first to work upon:
yet, not by any violent compulsion, as if we were as stocks, and stones, or had not so much as the Essence of a will in us for his Spirit First to work upon:
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illuminating our minde, changing our perverse will, by the operation of his Spirit, and so of unwilling, making us willing to be raised, willing to be converted; who, of our selves, can neither will, nor run, nor come to the Son, untill the Father thus sweetly draw us, perswading us, by the inward working of his holy Spirit, to come unto him. Who, as men, have the Essence of a will before,
illuminating our mind, changing our perverse will, by the operation of his Spirit, and so of unwilling, making us willing to be raised, willing to be converted; who, of our selves, can neither will, nor run, nor come to the Son, until the Father thus sweetly draw us, persuading us, by the inward working of his holy Spirit, to come unto him. Who, as men, have the Essence of a will before,
and I shall be healed, 17.14. and, the Prophet Jeremy's, Turn thou us O Lord, so shall we be turned, Lament. 5.21. confirmeth the truth of this assertion, even, that God alone is the first Author of our Spiritual healing, the first causer of our sanctified turning, and coming unto Christ. Fulgentius, f to this purpose, hath expressed much, in one short sentence:
and I shall be healed, 17.14. and, the Prophet Jeremy's, Turn thou us O Lord, so shall we be turned, Lament. 5.21. confirmeth the truth of this assertion, even, that God alone is the First Author of our Spiritual healing, the First causer of our sanctified turning, and coming unto christ. Fulgentius, f to this purpose, hath expressed much, in one short sentence:
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Gods prevenient Grace (the expression of his mercy ) that, and onely that, by the operation of his Spirit, sweetly moves our our will to •ill that which is good,
God's prevenient Grace (the expression of his mercy) that, and only that, by the operation of his Spirit, sweetly moves our our will to •ill that which is good,
and afterwards his subsequent Grace enables us to do that good, which we will. Christ came to Peters house, saith the Text, Mat. 9.14. By way of narration, and the end why Christ came to Peters house, was, that Peters house might come unto Christ, saith Chrysologus, by way of explication: but Christ doth come first. God saith, I will give you a new heart, Ezek 36.26. to receive a new heart, belongs to man: to give a new heart belongs to God. Now, giving, is, in order of time, before receiving. So, Grace, raising us from our sin, is, in order of working, before there is any will, any aptitude at all in us, to be raised: again, every man, saith our Saviour, that hath heard, and learned of my Father, cometh unto me .
and afterwards his subsequent Grace enables us to do that good, which we will. christ Come to Peter's house, Says the Text, Mathew 9.14. By Way of narration, and the end why christ Come to Peter's house, was, that Peter's house might come unto christ, Says Chrysologus, by Way of explication: but christ does come First. God Says, I will give you a new heart, Ezekiel 36.26. to receive a new heart, belongs to man: to give a new heart belongs to God. Now, giving, is, in order of time, before receiving. So, Grace, raising us from our sin, is, in order of working, before there is any will, any aptitude At all in us, to be raised: again, every man, Says our Saviour, that hath herd, and learned of my Father, comes unto me.
Now, hearing is before learning, and, learning of the Father (being taught inwardly by his holy Spirit) must needs be before, or, at lest, simul tempore, of one, and the same date, with the effect of our learning, even, our coming unto Christ. Thus,
Now, hearing is before learning, and, learning of the Father (being taught inwardly by his holy Spirit) must needs be before, or, At lest, simul tempore, of one, and the same date, with the Effect of our learning, even, our coming unto christ. Thus,
2. Hear, by what we come unto Christ, after we are once enabled by his Spirit to come unto him; even, by a true, a saving, a justifying faith; by that faith, which at the time of our conversion from nature to Grace, was wrought in us by his Spirit, that we might be in a sanctified condition, to come unto him; that is, to believe in him.
2. Hear, by what we come unto christ, After we Are once enabled by his Spirit to come unto him; even, by a true, a Saving, a justifying faith; by that faith, which At the time of our conversion from nature to Grace, was wrought in us by his Spirit, that we might be in a sanctified condition, to come unto him; that is, to believe in him.
but (since we are now speaking of it) what is this justifiing faith (wrought in our hearts by the Spirit at the time of our Conversion, though not at the first in the highest degree ) what is this faith whereby we come unto our Saviour? it is a certain perswasion , a full assurance, and confidence of Gods goodness,
but (since we Are now speaking of it) what is this justifying faith (wrought in our hearts by the Spirit At the time of our Conversion, though not At the First in the highest degree) what is this faith whereby we come unto our Saviour? it is a certain persuasion, a full assurance, and confidence of God's Goodness,
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thus you see what that faith is whereby we come unto Christ, and, by this definition, or description of it, plain it is, that venire, est credere; that, to come unto our Saviour,
thus you see what that faith is whereby we come unto christ, and, by this definition, or description of it, plain it is, that venire, est Believe; that, to come unto our Saviour,
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he that cometh; he that believeth: being but one and the same Person: coming being put for believing, and believing for coming unto Christ: the later explaining the former; thus,
he that comes; he that Believeth: being but one and the same Person: coming being put for believing, and believing for coming unto christ: the later explaining the former; thus,
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Multos venire videmus ad filium (saith Austin) quia multos credere videmus in filium : we see many by the preaching of the Gospel come unto the Sonne of God,
Multos venire Videmus ad Son (Says Austin) quia multos Believe Videmus in Son: we see many by the preaching of the Gospel come unto the Son of God,
who here by his gratious Invitation calleth us, Come: and, that we might not erre, directeth us, unto me: differenceth, and discerneth us, from that part of the world which believeth not,
who Here by his gracious Invitation calls us, Come: and, that we might not err, directeth us, unto me: differenceth, and discerneth us, from that part of the world which Believeth not,
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not give you, unless ye Come: unless ye believe: but now we may note, that giving on our Saviours part, shall (according to his promise) alwayes follow coming on mans part:
not give you, unless you Come: unless you believe: but now we may note, that giving on our Saviors part, shall (according to his promise) always follow coming on men part:
when our Saviour promiseth: eternal things they are, and heavenly, which he promiseth: As is the Donor, such is his gift. He that saith, Seek ye first the Kingdom of God, the Kingdom of heaven , promiseth that principally, which only concerneth the Kingdom of heaven. I will give you rest; Blessed Saviour, it is enough;
when our Saviour promises: Eternal things they Are, and heavenly, which he promises: As is the Donor, such is his gift. He that Says, Seek you First the Kingdom of God, the Kingdom of heaven, promises that principally, which only concerns the Kingdom of heaven. I will give you rest; Blessed Saviour, it is enough;
Peace with God, peace of conscience, joy in the holy Ghost, which ariseth from the sweet sense and apprehension, that (your sinnes being forgiven) in me alone you are reconciled unto my Father, the way to this rest promised; and that, a pledge and earnest of eternal rest, of eternal life, hereafter fully to be enjoyed. I will give you rest.
Peace with God, peace of conscience, joy in the holy Ghost, which arises from the sweet sense and apprehension, that (your Sins being forgiven) in me alone you Are reconciled unto my Father, the Way to this rest promised; and that, a pledge and earnest of Eternal rest, of Eternal life, hereafter Fully to be enjoyed. I will give you rest.
But, what this rest, this joy of the holy Ghost, this peace of conscience is, which our Saviour will give us, when by a true faith we come unto him, no man comprehendeth, but he only that enjoyeth it:
But, what this rest, this joy of the holy Ghost, this peace of conscience is, which our Saviour will give us, when by a true faith we come unto him, no man comprehendeth, but he only that Enjoyeth it:
When the mother of Zebedees children besought our Saviour, Matth 20.20, 21, 22. that her two sonnes (James and John) might sit, the one on his right hand, the other on his left, supposing that he had been some earthly King, he answered her, It is not mine to give:
When the mother of Zebedee's children besought our Saviour, Matthew 20.20, 21, 22. that her two Sons (James and John) might fit, the one on his right hand, the other on his left, supposing that he had been Some earthly King, he answered her, It is not mine to give:
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So, he only hath power to give us rest, who hath bought it with his own unquietness, with his own sighs, and groans, and tears, and sufferings; and that is Christ.
So, he only hath power to give us rest, who hath bought it with his own unquietness, with his own sighs, and groans, and tears, and sufferings; and that is christ.
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He is our peace, Eph 2.14. and, by his own stripes, the purchaser of our peace, of our rest. Nemo recreat, nisi qui creat; nemo reficit, nisi qui fecit .
He is our peace, Ephesians 2.14. and, by his own stripes, the purchaser of our peace, of our rest. Nemo recreate, nisi qui create; nemo reficit, nisi qui fecit.
A purpose, a resolution our Saviour hath in his heart, to forgive their sinnes, and at last bring them to eternall rest, to eternall glory, that in this life come unto him, believe in him,
A purpose, a resolution our Saviour hath in his heart, to forgive their Sins, and At last bring them to Eternal rest, to Eternal glory, that in this life come unto him, believe in him,
and shall he not perform it? Sooner shall Laws of Medes and Persians become void and null: nay, sooner shall heaven and earth pass away, than his promises become non-performances to his chosen.
and shall he not perform it? Sooner shall Laws of Medes and Persians become void and null: nay, sooner shall heaven and earth pass away, than his promises become non-performances to his chosen.
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Verax in promissione, potens in exhibitione, true he is in his promises, and powerfull he is in his performances: 'Tis his goodness, that he will do it;
Verax in promission, potens in exhibition, true he is in his promises, and powerful he is in his performances: It's his Goodness, that he will do it;
And, we may say of his rest, not that which the world giveth, but that which he himself giveth, is the true rest. Thy comforts, O Lord, have refreshed my soul .
And, we may say of his rest, not that which the world gives, but that which he himself gives, is the true rest. Thy comforts, Oh Lord, have refreshed my soul.
Why art thou so cast down O my soul , and why art thou so disquieted within me? O put thy trust in God, O put thy trust in Christ, that thou maist find rest unto thy soul, even in him, who died to save thy soul; and, to bring thee to that rest, which remaineth for the people of God :
Why art thou so cast down Oh my soul, and why art thou so disquieted within me? O put thy trust in God, Oh put thy trust in christ, that thou Mayest find rest unto thy soul, even in him, who died to save thy soul; and, to bring thee to that rest, which remains for the people of God:
Neither can our souls find any true rest, untill by faith we come unto Christ, who is the purchaser of it, the promiser of it, the donor of it: I will give you rest.
Neither can our Souls find any true rest, until by faith we come unto christ, who is the purchaser of it, the promiser of it, the donor of it: I will give you rest.
Lord, we believe thy promise: yet, because thou hast taught us, Ask , and you shall have, give us leave, in all humble manner to pray unto thee, that thou wouldest vouchsafe for ever, to be mindfull, both of it, and us. Wherefore, O our God, make us, we beseech thee, fit vessels to receive, what thou wilt give us:
Lord, we believe thy promise: yet, Because thou hast taught us, Ask, and you shall have, give us leave, in all humble manner to pray unto thee, that thou Wouldst vouchsafe for ever, to be mindful, both of it, and us. Wherefore, Oh our God, make us, we beseech thee, fit vessels to receive, what thou wilt give us:
Maxima dignitas animarum est, ut unaquoeque habeat ab ortu nativitatis, in custodiam sui, Angelum deputatum in Mat. 18.10. et Epist. 27. c. 1. de Angelo proprio Pauli.
Maxima dignitas animarum est, ut unaquoeque habeat ab ortu nativitatis, in custodiam sui, Angelum deputatum in Mathew 18.10. et Epistle 27. c. 1. de Angelo Properly Pauli.
Angelus loquitur Deo, vel consultando divinam voluntatem de agendis, vel ejus excellentiam, quam nunquam comprehendit, admirando. Sum. pars 1. q. 107. Conc. 3.
Angelus loquitur God, vel consultando divinam voluntatem de Agendis, vel His excellentiam, quam Never comprehendit, admirando. Sum. pars 1. q. 107. Conc 3.
Ʋnus Angelus loquitur alteri, & nihil est aliud loqui ad alterum, quam conceptum mentis alteri manifestare. Aquin. ubi sup. intelligimus Angelum loqui, cum apprehendimus eum conceptus suos manifestare Scheibler. Metap lib. 2 c. 4. tit. 13 de Angelis.
Ʋnus Angelus loquitur Alteri, & nihil est Aliud loqui ad alterum, quam conceptum mentis Alteri manifestare. Aquinas ubi sup. intelligimus Angelum loqui, cum apprehendimus Eum conceptus suos manifestare Scheibler. Metap lib. 2 c. 4. tit. 13 de Angels.
Nulla possunt tam praeclara opera existere; quibus hoc quod gratis tribuitur, per retributionis judicium debeatur. Prosper de vocatione Gentium. c. 17.
Nulla possunt tam Praeclara opera existere; quibus hoc quod gratis tribuitur, per retributionis judicium debeatur. Prosper de vocation Gentium. c. 17.
Habet populus Dei suam plenitudinem: & quamvis magna pars hominum salvantis gratiam aut repellat, aut negligat in Electis tamen, & prescitis, atque ab omni generalitate discretis, specialis quaedam censetur universalitas, ut de to•o mundo totus mundus liberatus, & det hominibus, omnes homines videantur assumpti. Prosper. de voc. Gentium. lib. 1. c. 9.
Habet populus Dei suam plenitudinem: & Quamvis Magna pars hominum salvantis gratiam Or repellat, Or negligat in Electis tamen, & prescitis, atque ab omni generalitate discretis, Specialis quaedam censetur universalitas, ut de to•o mundo totus World Liberatus, & debt hominibus, omnes homines videantur assumpti. Prosper. de voc. Gentium. lib. 1. c. 9.
Christus sacerdos se Deo obtulit pro omnibus, quantum ad pretij sufficientiam, sed pro electis tantum quantum ad efficaciam. Lumb. lib. 3. dist. 21. C.
Christus sacerdos se God obtulit Pro omnibus, quantum ad pretij sufficientiam, sed Pro electis Tantum quantum ad efficaciam. Lumb. lib. 3. Dist. 21. C.
Omnes homines, omne hominum genus intelligere possumus. August. Enchir. ca. 103. Deus vult omnes homines salvos fieri; ut intelligantur omnes praedestinati: quia omne genus hominum in eis est. Idem, de Corre. & grat. ca. 31.
Omnes homines, omne hominum genus intelligere possumus. August. Enchiridion circa 103. Deus vult omnes homines salvos fieri; ut intelligantur omnes Predestinated: quia omne genus hominum in eis est. Idem, de Corre. & great. circa 31.
Ordine temporis, vix distingui possunt opus Dei convertentis hominem, & Actio bominis, se convertentis ad Deū. suffrag. Britannorum, de 3. & 4. Demonstrant. Articl. Thes. 1. p. 121. Perk. de grat. & liber arbit. p. 734.
Order Temporis, vix distingui possunt opus Dei convertentis hominem, & Actio bominis, se convertentis ad Deū. Suffrage. Britons, de 3. & 4. Demonstrant. Article. Thebes 1. p. 121. Perk. the great. & liber Arbitrate. p. 734.
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