A Christian looking-glasse or, A glimps of Christs unchangably everlasting love. Discovered in several sermons, in the parish-church of Sutton-Valence. Kanc. By Hezekiah Holland anglo-hibernus, minister of the gospel at Sutton de Valentiâ.
Discovered in several Sermons in the Parish Church of Sutton-Valence. Kanc. by Anglo-hibernus. JOHN 13. verse 1. Having loved his own which were in the world, he loved them to the end.
Discovered in several Sermons in the Parish Church of Sutton-Valence. Kanc. by Anglo-hibernus. JOHN 13. verse 1. Having loved his own which were in the world, he loved them to the end.
and they became his, Ezek. 16. v. 8. — God has a set number of his own, I heard the number of them that were sealed (saies Iohn ) Rev. 7. v. 4. though there is a certain number for an uncertain, to which none can be added, from wch none can be taken;
and they became his, Ezekiel 16. v. 8. — God has a Set number of his own, I herd the number of them that were sealed (Says John) Rev. 7. v. 4. though there is a certain number for an uncertain, to which none can be added, from which none can be taken;
they then who as the Disciples have their names written in heaven, are happy and may rejoyce — Since we are thine O Saviour, possesse thy selfe of that heart wherein none can claime an interest but thy self.
they then who as the Disciples have their names written in heaven, Are happy and may rejoice — Since we Are thine Oh Saviour, possess thy self of that heart wherein none can claim an Interest but thy self.
nay, rather as all fell, so all by Christ shall be quickened in the resurrection. Christ payed indeed a sufficient price for the world, but not efficient: he redeemed the elect only;
nay, rather as all fell, so all by christ shall be quickened in the resurrection. christ paid indeed a sufficient price for the world, but not efficient: he redeemed the elect only;
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now all are not ordained or elected to life, for then all would have been prayed for, Iohn 17. v. 9. and all would beleeve, for as many as were ordained to eternal life beleeved Acts 13.48.
now all Are not ordained or elected to life, for then all would have been prayed for, John 17. v. 9. and all would believe, for as many as were ordained to Eternal life believed Acts 13.48.
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nothing can hinder, they (when built) are built upon a sure foundation, Christ the Rock; the gates of hell, that is, hells strength and policy shall not prevaile against them.
nothing can hinder, they (when built) Are built upon a sure Foundation, christ the Rock; the gates of hell, that is, Hells strength and policy shall not prevail against them.
his love, in so willingly departing out of this world for us, ver. 1. his lowlinesse in washing his Disciples feet, ver. 5. — that the Head and Master Christ should stoop to the feet of his servants,
his love, in so willingly departing out of this world for us, ver. 1. his lowliness in washing his Disciples feet, ver. 5. — that the Head and Master christ should stoop to the feet of his Servants,
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about the time of the sacrificing the Passeover, Christ our Pasteover was sacrificed for us. Man, in that, by death depart he must, for the God-head could not suffer;
about the time of the sacrificing the Passover, christ our Pasteover was sacrificed for us. Man, in that, by death depart he must, for the Godhead could not suffer;
this one text evinceth what ever Jewes Mahometans, Hereticks or heathens may falsely conceive of Christ, Intimations and characters of his Divinity run as parallel with those of his Humanity almost throughout the Histories in the Gospel concerning him.
this one text evinceth what ever Jews Mahometans, Heretics or Heathens may falsely conceive of christ, Intimations and characters of his Divinity run as parallel with those of his Humanity almost throughout the Histories in the Gospel Concerning him.
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Each sentence shewes his lowlinesse, in that he was made man, and his love in that lowlinesse, who being in the forme of God, thought it no robbery to be equall with God,
Each sentence shows his lowliness, in that he was made man, and his love in that lowliness, who being in the Form of God, Thought it no robbery to be equal with God,
the earnestnesse and integrity of it is observable in the word there used to love, importing in the original, to love with the heart and mind by adhering to the thing loved with content and satisfaction;
the earnestness and integrity of it is observable in the word there used to love, importing in the original, to love with the heart and mind by adhering to the thing loved with content and satisfaction;
Thou shalt love (the same words) the Lord thy God with all thy heart — Matth. 22.37. The constancy and perpetuity of Christs love may be noted from the word in the Original, signifying the end;
Thou shalt love (the same words) the Lord thy God with all thy heart — Matthew 22.37. The constancy and perpetuity of Christ love may be noted from the word in the Original, signifying the end;
no other reason can be rendred à priori, but his own will and pleasure, NONLATINALPHABET, foreseeing the death of Christ as the meanes both of love and election (though not the cause of either, redemption being the effect of Gods love in the general) he loves man now because redeemed by the death of Christ, justified by his blood, adopted to be conformable to his image;
no other reason can be rendered à priori, but his own will and pleasure,, Foreseeing the death of christ as the means both of love and election (though not the cause of either, redemption being the Effect of God's love in the general) he loves man now Because redeemed by the death of christ, justified by his blood, adopted to be conformable to his image;
such he was to them while his enemies, Greater love then this has no man, that a man should lay down his life for his friends, John 15.13. Observe, Christ calls his, friends, before he died for them;
such he was to them while his enemies, Greater love then this has no man, that a man should lay down his life for his Friends, John 15.13. Observe, christ calls his, Friends, before he died for them;
so God is said to love them before his •on was sent, John 3.16. Our friend Christ loved us before all time, through all time, after all time, or when time shall be no more.
so God is said to love them before his •on was sent, John 3.16. Our friend christ loved us before all time, through all time, After all time, or when time shall be no more.
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Ought not we to love this God that loved us first, 1 John 4.19. and continues to loves to the end? therefore neither sin nor Satan (of which more in the progresse) sha•l finally be able to remove us from the love of God which is in Christ lesus, Rom 8. v 2. last.
Ought not we to love this God that loved us First, 1 John 4.19. and continues to loves to the end? Therefore neither since nor Satan (of which more in the progress) sha•l finally be able to remove us from the love of God which is in christ Jesus, Rom 8. v 2. last.
Answ. Christ died to take away eternal punishments chiefly, yet temporal punishments may be mitigated through him, oft quite forgotten by God and not inflicted.
Answer christ died to take away Eternal punishments chiefly, yet temporal punishments may be mitigated through him, oft quite forgotten by God and not inflicted.
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The Lord has torne, come let us return to him and he will heale, Hos. 6. v. 1. Farre sweeter are the corrections of God, then the mercies and embracements of the world;
The Lord has torn, come let us return to him and he will heal, Hos. 6. v. 1. far Sweeten Are the corrections of God, then the Mercies and embracements of the world;
I am the Lord thy God and change not, therefore yee sons of Jacob are not consumed, Mal. 3. v. 6. with him is no variablenesse nor shadow of changing, Jam. 1. v. 7. thus much his name imports, I Am, the same yesterday, to day and for ever, Hebr. 13 v, 8.
I am the Lord thy God and change not, Therefore ye Sons of Jacob Are not consumed, Malachi 3. v. 6. with him is no variableness nor shadow of changing, Jam. 1. v. 7. thus much his name imports, I Am, the same yesterday, to day and for ever, Hebrew 13 v, 8.
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But may some say, God is said to repent, Jonah 2. v 10. and he repented of the evill (of punishment) which he said he would do to them — So Adam is threatned to die (see his servant-ike-servile condition;
But may Some say, God is said to Repent, Jonah 2. v 10. and he repented of the evil (of punishment) which he said he would do to them — So Adam is threatened to die (see his servant-ike-servile condition;
undoubtedly Gods childrens now farre beyond it) in the day thou eatest thereof, yet lived many hundred yeers (so that if you consider how many years he would have been growing to the stature he was created in,
undoubtedly God's Children's now Far beyond it) in the day thou Eatest thereof, yet lived many hundred Years (so that if you Consider how many Years he would have been growing to the stature he was created in,
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on Abimelech, unlesse he restore her untouched (on whom noli me tangere, was writ) Sarah; on Adam unlesse he lay hold on the promised seed — this condition is expressed, Jer. 18.7, 8. oft times upon repentance, God doth reverse his sentence, not change his mind.
on Abimelech, unless he restore her untouched (on whom noli me tangere, was writ) Sarah; on Adam unless he lay hold on the promised seed — this condition is expressed, Jer. 18.7, 8. oft times upon Repentance, God does reverse his sentence, not change his mind.
needlesse, because expressed in Jeremy; hurtful, because sinful and secure men hearing God upon repentace will grant pardon, grow the more secure, supposing it time enough to repent at any time,
needless, Because expressed in Jeremiah; hurtful, Because sinful and secure men hearing God upon Repentance will grant pardon, grow the more secure, supposing it time enough to Repent At any time,
Having thus cleared the truth, let us see more of Christs everlasting love, or loving to perfection (as the Greek bears it.) Christ loves his to perfection,
Having thus cleared the truth, let us see more of Christ everlasting love, or loving to perfection (as the Greek bears it.) christ loves his to perfection,
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and so are the Saints one with Christ partaking of the very Divine nature, 2 Pet. 1. v. 4 So that of the Psalmist may even be applyed hither, I said yee are gods — Christ in Scripture is called the Father of the Saints, the Word, the incorruptible seed;
and so Are the Saints one with christ partaking of the very Divine nature, 2 Pet. 1. v. 4 So that of the Psalmist may even be applied hither, I said ye Are God's — christ in Scripture is called the Father of the Saints, the Word, the incorruptible seed;
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To this effect see Mr Dell in Com. in Esay 54. — So having the same nature with Christ (Let it, O let it be spoken with feare, humility and joy) and acted by the same spirit that Christ was,
To this Effect see Mr Dell in Come in Isaiah 54. — So having the same nature with christ (Let it, Oh let it be spoken with Fear, humility and joy) and acted by the same Spirit that christ was,
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Christs glory was promised (in the time of the Gospel) to shine upon his people, Esay 60. and again thou art a Crown and Diadem of glory, chap. 62. v. 3. and Christ affirms, John 17. v. 22. the glory God gave him, he gave them;
Christ glory was promised (in the time of the Gospel) to shine upon his people, Isaiah 60. and again thou art a Crown and Diadem of glory, chap. 62. v. 3. and christ affirms, John 17. v. 22. the glory God gave him, he gave them;
— are they not highly advanced even (in somewhat) above Angels? but youl say you cann't beleeve that Saints partake of Christs nature, — I answer, the very same oyle which was poured on Aarons head, descended to the skirts of his cloathing,
— Are they not highly advanced even (in somewhat) above Angels? but yowl say you canned believe that Saints partake of Christ nature, — I answer, the very same oil which was poured on Aaron's head, descended to the skirts of his clothing,
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and the same graces poured on Christ our head (of whom Aaron was a type) come to us the members, changing our nature, from sons of Adam, making us sonnes of God, though here imperfectly — The grapes which the Spies brought out of the land of Canaan to Moses were of the same nature and kind with those in the Land;
and the same graces poured on christ our head (of whom Aaron was a type) come to us the members, changing our nature, from Sons of Adam, making us Sons of God, though Here imperfectly — The grapes which the Spies brought out of the land of Canaan to Moses were of the same nature and kind with those in the Land;
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from the head come spirits to quicken the body, from Christ encrease of graces in his people, Ephes. 4.16. and while he's alive, the Saints must live.
from the head come spirits to quicken the body, from christ increase of graces in his people, Ephesians 4.16. and while he's alive, the Saints must live.
Hence learn (in a digression) that if Christ be thy husband, O Saint, what ever thou owed'st before marriage or since, Christ thy now husband must, nay has payd all.
Hence Learn (in a digression) that if christ be thy husband, Oh Saint, what ever thou owed'st before marriage or since, christ thy now husband must, nay has paid all.
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No Divorce ever to be between them; the Lord hates putting away, Mal. 2.16. though for the hardnesse of the Jewes hearts he suffered it yet from the beginning it was not so.
No Divorce ever to be between them; the Lord hates putting away, Malachi 2.16. though for the hardness of the Jews hearts he suffered it yet from the beginning it was not so.
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Christ loves his for ever, because sin which may seem to part him and them is slaine (so it cannot provoke him to give them a bill of divorce) and that three wayes;
christ loves his for ever, Because since which may seem to part him and them is slain (so it cannot provoke him to give them a bill of divorce) and that three ways;
judicially, for 'tis condemned to dye both by Christ and his people, so 'tis dead according to Law, which is a comfort to a Christian that his greatest enemy sin (nay and Satan) is condemned to die,
judicially, for it's condemned to die both by christ and his people, so it's dead according to Law, which is a Comfort to a Christian that his greatest enemy since (nay and Satan) is condemned to die,
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thus Ephraim is said to be dead by the Prophet Hos. 13. ver. 1. When Ephraim (that is the King of the Tribe of Ephraim ) spake trembling, the people even trembled at his voice;
thus Ephraim is said to be dead by the Prophet Hos. 13. ver. 1. When Ephraim (that is the King of the Tribe of Ephraim) spoke trembling, the people even trembled At his voice;
thus those fel creatures which in innocency would tremblingly obey Adam (or rather lovingly) when he disobeyed God, they renounced obeysance to him or his Soveraignty;
thus those fell creatures which in innocency would tremblingly obey Adam (or rather lovingly) when he disobeyed God, they renounced obeisance to him or his Sovereignty;
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Thirdly, naturally sin is slaine, Christ has given it its death•s wound (by his death & resurrection) it can't live long though it may linger a while in a Saint;
Thirdly, naturally since is slain, christ has given it its death•s wound (by his death & resurrection) it can't live long though it may linger a while in a Saint;
Wouldst thou know whether sin dye in thee or no? Doest thou when Summer comes (I mean temptation) bring forth fruit of sin or no? If thou doest not, thou art dead to sin, sin is dying in thee.
Wouldst thou know whither since die in thee or not? Dost thou when Summer comes (I mean temptation) bring forth fruit of since or no? If thou dost not, thou art dead to sin, since is dying in thee.
Christ (that for the future his people sin not to hinder his everlasting love) gives them preventing grace, heales their nature, restraines them (them whom he redeemed) by his word from sin, shewing them the deformity of it the reward of it;
christ (that for the future his people sin not to hinder his everlasting love) gives them preventing grace, heals their nature, restrains them (them whom he redeemed) by his word from since, showing them the deformity of it the reward of it;
perchance sometime propounding to them the glory of heaven, and above all the love of Christ dehorts from sin by the voice of his spirit, the voice behind, that when they are about to sin, sayes, this is the way, walk ye in it;
perchance sometime propounding to them the glory of heaven, and above all the love of christ dehorts from since by the voice of his Spirit, the voice behind, that when they Are about to since, Says, this is the Way, walk you in it;
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St. John sayes he that is born of God sins not (unto death, presumptuously and constantly.) In a choyce garden weedes may grow up without the consent of the gard'ner, against his will.
Saint John Says he that is born of God Sins not (unto death, presumptuously and constantly.) In a choice garden weeds may grow up without the consent of the gardener, against his will.
but there is juyce to conserve it in the root, Esa. 6. ver. ult. (though that text has another meaning) so Christ our root by the juyce of his word, grace, the holy seed, keeps us from sining to death;
but there is juice to conserve it in the root, Isaiah 6. ver. ult. (though that text has Another meaning) so christ our root by the juice of his word, grace, the holy seed, keeps us from sinning to death;
nor so oft, to remove (if it were possible) Christs love finally from them, see Psal. 103. ver. 3. Which forgiveth all thy sin and healeth all thy diseases, that that the wound burst not forth to a new sore.
nor so oft, to remove (if it were possible) Christ love finally from them, see Psalm 103. ver. 3. Which forgiveth all thy since and heals all thy diseases, that that the wound burst not forth to a new soar.
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But Jeremy in behalf of the captive people (whereof some sure Saints) seeming to correct any private murmuring against Gods punishing hand, proves the truth of the point, ex Lament. 3.39. Why doth a living man complaine, for the punishing of sin? Gospel texts hold forth the same.
But Jeremiah in behalf of the captive people (whereof Some sure Saints) seeming to correct any private murmuring against God's punishing hand, Proves the truth of the point, ex Lament. 3.39. Why does a living man complain, for the punishing of since? Gospel texts hold forth the same.
But to returne to the confession of the Sorcerer Balaam (as the famous Dr. Hall, cals him) Numb. 23. v. 21. he hath not beheld iniquity — Jacobs sinne shall not be looked on by me (but my Sons death) to cause a curse on my people, Non maledixit populo Deus; non ergò peccatum in iis videret.
But to return to the Confessi of the Sorcerer balaam (as the famous Dr. Hall, calls him) Numb. 23. v. 21. he hath not beheld iniquity — Jacobs sin shall not be looked on by me (but my Sons death) to cause a curse on my people, Non maledixit populo Deus; non ergò peccatum in iis videret.
and passeth by transgression? (not seeing it) as Jer. 50.20. In those dayes they shall look for the sin of Judah, but it shall no where be found — for I will pardon whom I reserve;
and passes by Transgression? (not seeing it) as Jer. 50.20. In those days they shall look for the since of Judah, but it shall no where be found — for I will pardon whom I reserve;
Christ was made sinne for us, and a sacrifice for sinne, Esay 53, 10. So that in the Saints, in some sense, there needs no conscience of sin (NONLATINALPHABET) — ex Hebr. 10.2. Christ being a most perfect Sacrifice for them.
christ was made sin for us, and a sacrifice for sin, Isaiah 53, 10. So that in the Saints, in Some sense, there needs no conscience of since () — ex Hebrew 10.2. christ being a most perfect Sacrifice for them.
Not but that Saints make conscience of sinning, nay hate it; what have I to do any more with Idols? sayes Ephraim pardoned, Hos. 14.8. They live in a higher spheare then the men of the world.
Not but that Saints make conscience of sinning, nay hate it; what have I to do any more with Idols? Says Ephraim pardoned, Hos. 14.8. They live in a higher sphere then the men of the world.
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No lesse then Angels food (as 'tis called, because food even fit for Angels, could they eate) will serve their turne, I meane the true meat from Heaven;
No less then Angels food (as it's called, Because food even fit for Angels, could they eat) will serve their turn, I mean the true meat from Heaven;
if that could, why did it not, when by sinne they had forfeited themselves in Adam, and were by it deformed, polluted, ugly? He that loved them then, will continue to love them, being most unchangeable.
if that could, why did it not, when by sin they had forfeited themselves in Adam, and were by it deformed, polluted, ugly? He that loved them then, will continue to love them, being most unchangeable.
and when he had forfeited himselfe through disobedience, and made himselfe perfectly miserable, worse then nothing, God should be enamoured with deformity.
and when he had forfeited himself through disobedience, and made himself perfectly miserable, Worse then nothing, God should be enamoured with deformity.
the deplorednesse of mans condition, did but heighten the holy flame of Christs love, 'tis as high as heaven, who can reach it? 'tis as low as hell, who can understand it? Heaven (through its glory) could not containe him (man being miserable) nor hels torments make him refrain, such was his perfect love.
the deplorednesse of men condition, did but heighten the holy flame of Christ love, it's as high as heaven, who can reach it? it's as low as hell, who can understand it? Heaven (through its glory) could not contain him (man being miserable) nor hels torments make him refrain, such was his perfect love.
That Christ should come from the eternall bosome of his father, to a Region of sorrow and death, that God should be manifested in the flesh, the Creator made a creature (behold the Gods come to us in the likenes of flesh Act. 14.11.
That christ should come from the Eternal bosom of his father, to a Region of sorrow and death, that God should be manifested in the Flesh, the Creator made a creature (behold the God's come to us in the likeness of Flesh Act. 14.11.
that the power of God should flye from weak man, the God of Israel into Egypt; that the God of the Law should be subject to the Law; the God of Circumcision circumcised;
that the power of God should fly from weak man, the God of Israel into Egypt; that the God of the Law should be Subject to the Law; the God of Circumcision circumcised;
the God that made the heavens, busie working (as is supposed) at the homely Trade of Joseph; that he who commanded the divels to their chains, should be tempted;
the God that made the heavens, busy working (as is supposed) At the homely Trade of Joseph; that he who commanded the Devils to their chains, should be tempted;
the God of life put to death, (the deare Son of God strugling with his Fathers wrath) that he that is one with his father, should cry out of misery, my Father, my Father, — that he that had the keyes of hell and death, should lye imprison'd in the Sepulcher of another, having in his life time nowhere to lay his head,
the God of life put to death, (the deer Son of God struggling with his Father's wrath) that he that is one with his father, should cry out of misery, my Father, my Father, — that he that had the keys of hell and death, should lie imprisoned in the Sepulcher of Another, having in his life time nowhere to lay his head,
or be reduced to its first nothing, (though a most strange change) 'twere not so high a wonder as for God to become man, the former being of things finite, the latter of an infinite subject.
or be reduced to its First nothing, (though a most strange change) 'twere not so high a wonder as for God to become man, the former being of things finite, the latter of an infinite Subject.
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The glorious Angels could not but wonder to see their Creator humbled below themselves, and humanity so advanced, by Christs assuming it, which Peter hints at, 2 Pet. 1.12. Which the Angels desire to look into.
The glorious Angels could not but wonder to see their Creator humbled below themselves, and humanity so advanced, by Christ assuming it, which Peter hints At, 2 Pet. 1.12. Which the Angels desire to look into.
NONLATINALPHABET, translatio sùmpta ab iis qui prono corpore oculos admovent at rem ownem propius & acuratius cognosoant, sayes Beza. Yea so look into,
, translatio sùmpta ab iis qui prono corpore Eyes admovent At remembering ownem propius & acuratius cognosoant, Says Beza. Yea so look into,
that mouth and tongue that spake as never man spake, accused for false doctrine, nay blasphemy (let the Ministers of that Master take false accusations patiently;
that Mouth and tongue that spoke as never man spoke, accused for false Doctrine, nay blasphemy (let the Ministers of that Master take false accusations patiently;
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those feet like unto fine brasse (which in the Prophet Zacharies sense, ch. ult. v. 4.) shall stand upon the mount of Olives or thereabout, it being (as some say) the middle of the world,
those feet like unto fine brass (which in the Prophet Zacharies sense, changed. ult. v. 4.) shall stand upon the mount of Olive or thereabouts, it being (as Some say) the middle of the world,
his smell with stinking savour, being crucified about Golgotha, the place of sculs (whereof some might be green,) his taste with Vinegar and Gall, his hearing with reproaches,
his smell with stinking savour, being Crucified about Golgotha, the place of skulls (whereof Some might be green,) his taste with Vinegar and Gall, his hearing with Reproaches,
and sight with his mother and Disciples bemoaning him, his soul seemingly comfortlesse and forsaken, is able to strike amazement to those excellent creatures.
and sighed with his mother and Disciples bemoaning him, his soul seemingly comfortless and forsaken, is able to strike amazement to those excellent creatures.
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nor entred into mans heart to conceive, 1 Cor. 2. v. 9. those joyes are like the new name, which no man knowes but he that has it, Revel. 2. v. 17. but the joyes in heaven with Christ exceed;
nor entered into men heart to conceive, 1 Cor. 2. v. 9. those Joys Are like the new name, which no man knows but he that has it, Revel. 2. v. 17. but the Joys in heaven with christ exceed;
Consider what most intolerable (yet to be undergone) and everlasting and most exquisite paines Christ out of love has delivered his from! What never slaking tortures!
Consider what most intolerable (yet to be undergone) and everlasting and most exquisite pains christ out of love has Delivered his from! What never slaking tortures!
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what mercilesse furie of unweariable tormentors! what utter despaire of any possibility of release! what never dying death! ever renewing torments! never pitied, never intermitted damnation!
what merciless fury of unweariable tormentors! what utter despair of any possibility of release! what never dying death! ever renewing torments! never pitied, never intermitted damnation!
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why shall not they be allowed to put good thoughts into us, as well as the Divel bad? they oft resist Satan (unknown to the Saints) when he would else appear to frighten, nay to devoure;
why shall not they be allowed to put good thoughts into us, as well as the devil bad? they oft resist Satan (unknown to the Saints) when he would Else appear to frighten, nay to devour;
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for though Christ may be meant oft by Michael the Archangel, yet the Archangel is used distinct from Christ. 1 Thes. 4.16. the Lord shal, descend (speaking of Christ) with a shout the voyce of the (rather of an Archangel.
for though christ may be meant oft by Michael the Archangel, yet the Archangel is used distinct from christ. 1 Thebes 4.16. the Lord shall, descend (speaking of christ) with a shout the voice of thee (rather of an Archangel.
why not more? the Jewes rekon seven, Michael, Gabriel, Raphael, Daniel — but to omit their testimony in Daniel 10. v. 13. Michael is called one of the chiefe Princes, or the first;
why not more? the Jews reckon seven, Michael, Gabriel, Raphael, daniel — but to omit their testimony in daniel 10. v. 13. Michael is called one of the chief Princes, or the First;
David stirs up himself by the example of Angels praysing God, the true meaning of that Psalme, 103. v. 20. but whom means he they excell in strength? man? that were no honour, hee's but dust, they excel not only the wicked spirits,
David stirs up himself by the Exampl of Angels praising God, the true meaning of that Psalm, 103. v. 20. but whom means he they excel in strength? man? that were no honour, he's but dust, they excel not only the wicked spirits,
compare Peter with Jude 9. the Angels excelling in strength bring nota railing accusation, 2 Pet. 2.11. Iude saies, Michael the Archangel did not bring a railing accusation, quoting the same story, the same Agents or Disputants;
compare Peter with U^de 9. the Angels excelling in strength bring nota railing accusation, 2 Pet. 2.11. Iude Says, Michael the Archangel did not bring a railing accusation, quoting the same story, the same Agents or Disputants;
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onely one in the singular number, the other the plural; A Habr•isme; one Gospel saies theeves railed on Christ, the other, one of the theeves; thus understand Revel. 4.5.
only one in the singular number, the other the plural; A Habr•isme; one Gospel Says thieves railed on christ, the other, one of the thieves; thus understand Revel. 4.5.
therefore that number used, not understand septemplicem spiritus operationem qui tamen in se unissimus est, but understand seven spirits or Archangels, being more agreeable to that place;
Therefore that number used, not understand septemplicem spiritus operationem qui tamen in se Optimus est, but understand seven spirits or Archangels, being more agreeable to that place;
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thy guard, O beloved, love thee, rejoyce at mans good, are thousands of thousands, and ten thousand times ten thousand, Dan. 7. v. 10. had we our eyes opened as Elisha's servant, we should see more for us then against us.
thy guard, Oh Beloved, love thee, rejoice At men good, Are thousands of thousands, and ten thousand times ten thousand, Dan. 7. v. 10. had we our eyes opened as Elisha's servant, we should see more for us then against us.
How great is man, O Lord, how hast thou in love visited him? After this life, they like Chariot and horses of fire, convoy the soul of the Saint as conquerour, through Christ, to heaven;
How great is man, Oh Lord, how hast thou in love visited him? After this life, they like Chariot and Horses of fire, convoy the soul of the Saint as conqueror, through christ, to heaven;
hence those soveraign graces to stand in time of temptation, to be heartned against all doubts and feares, assured of Christs love and salvation, enabled to cry Abba Father; so in the might of God, his people may bid defiance to the gates of hell, let all principalities and powers, rulers of darknes do their worst, his people in right of him whose they are, are above their malice,
hence those sovereign graces to stand in time of temptation, to be heartened against all doubts and fears, assured of Christ love and salvation, enabled to cry Abba Father; so in the might of God, his people may bid defiance to the gates of hell, let all principalities and Powers, Rulers of darkness do their worst, his people in right of him whose they Are, Are above their malice,
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How canst thou be but comforted O Christian, that hast the holy spirit the Comforter with thee? I will shew thee in a word or two (by way of digression) Be of good comfort, saies Christ, John 16. ult. I have overcome the world, which would discomfort thee.
How Canst thou be but comforted O Christian, that hast the holy Spirit the Comforter with thee? I will show thee in a word or two (by Way of digression) Be of good Comfort, Says christ, John 16. ult. I have overcome the world, which would discomfort thee.
but because he gives power with his word, to the elect, to the world, to Lazarus, to repent, to be made, to rise from the dead; consider who bids; Christ;
but Because he gives power with his word, to the elect, to the world, to Lazarus, to Repent, to be made, to rise from the dead; Consider who bids; christ;
be of good cheere daughter, sayes he, for thy sinnes be forgiven thee, thy faith has made thee whole, Luke 8.48 Who now shall condemn, since Christ justifies? Rom. 8.33. I am neer that justifie, who will contend with thee? Esay 50.8.
be of good cheer daughter, Says he, for thy Sins be forgiven thee, thy faith has made thee Whole, Lycia 8.48 Who now shall condemn, since christ Justifies? Rom. 8.33. I am near that justify, who will contend with thee? Isaiah 50.8.
and forgettest me thy Maker? of man that is as grasse, and of the son of man that shall die? Esay 51.12, 13. Remember O Saint, God tels thee man is grasse;
and forgettest me thy Maker? of man that is as grass, and of the son of man that shall die? Isaiah 51.12, 13. remember Oh Saint, God tells thee man is grass;
but wretched creatures, Christ has spoyled principalities and powers, triumphing over them, Colos. 2. v. 15. By dying, his death spoyled Satans kingdom.
but wretched creatures, christ has spoiled principalities and Powers, triumphing over them, Colos 2. v. 15. By dying, his death spoiled Satan Kingdom.
There is story in Plutarch, how one Thamus an Aegyptian being in a becalmed ship at sea, a voyce came to him, commanding him (though with sorrow) to proclaime (at a certaine place he sayled by) the death of great god Pan;
There is story in Plutarch, how one Thamus an Egyptian being in a becalmed ship At sea, a voice Come to him, commanding him (though with sorrow) to proclaim (At a certain place he sailed by) the death of great god Pan;
Christs very birth frightned him from oraculizing, NONLATINALPHABET. the Divels own confession; But however, Satan could only bruise the heel of Christ people.
Christ very birth frighted him from oraculizing,. the Devils own Confessi; But however, Satan could only bruise the heel of christ people.
or to hear news of him) to hasten comfort to his pensive Disciples and sad Peter; Go, saies Christ, haste to my Disciples, tell them (and Peter ) that has denied me thrice, that I am alive;
or to hear news of him) to hasten Comfort to his pensive Disciples and sad Peter; Go, Says christ, haste to my Disciples, tell them (and Peter) that has denied me thrice, that I am alive;
that as I dyed for their sins — so I am arose for their justification. Christ was annoynted for this purpose, to comfort — Esay 61.2. he has balme of Gilead for a sorrowful spirit, and oyle of comfort for those that mourn in Sion;
that as I died for their Sins — so I am arose for their justification. christ was anointed for this purpose, to Comfort — Isaiah 61.2. he has balm of Gilead for a sorrowful Spirit, and oil of Comfort for those that mourn in Sion;
if we beleeve not, that is, if we stagger through weaknesse at the promise, he continues faithful and cannot deny himself, 2 Tim. 2, 12, 13. he has prayed to the Father,
if we believe not, that is, if we stagger through weakness At the promise, he continues faithful and cannot deny himself, 2 Tim. 2, 12, 13. he has prayed to the Father,
If a Merchant having a ship at sea, could certainly be perswaded it would come home safe and rich, he patiently would wait its arrival, though it be absent long;
If a Merchant having a ship At sea, could Certainly be persuaded it would come home safe and rich, he patiently would wait its arrival, though it be absent long;
how can sorrow, or not comfort be there, where the God of all comfort and consolation is? Art thou afflicted for his cause? Behold Christ with the three children in the furnace.
how can sorrow, or not Comfort be there, where the God of all Comfort and consolation is? Art thou afflicted for his cause? Behold christ with the three children in the furnace.
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Art thou unmindful of Gods visiting his people by Angels (sometimes by Christ in their shape) and doth he not visit thee with the spirit who is above Angels? as is his name, so is he;
Art thou unmindful of God's visiting his people by Angels (sometime by christ in their shape) and does he not visit thee with the Spirit who is above Angels? as is his name, so is he;
Immanuel is his name, and God is with us; the triple negation may confirme the point, Heb. 13. v. 5. NONLATINALPHABET. I will never, never never, forsake thee.
Immanuel is his name, and God is with us; the triple negation may confirm the point, Hebrew 13. v. 5.. I will never, never never, forsake thee.
No wonder then Saint Paul bids the Saints rejoyce alwaies, I say rejoyce, Phil. 4.4. Could Caesar think to comfort and encourage the fearful Pilo tin the dangerous storme, by saying quid times nauta? Caesarem vehis.
No wonder then Saint Paul bids the Saints rejoice always, I say rejoice, Philip 4.4. Could Caesar think to Comfort and encourage the fearful Pilo tin the dangerous storm, by saying quid times nauta? Caesarem vehis.
and not rather the Saints, which (as the Disciples once had Christ aboard) have Christ to command wind and waves, who is with them to the end of the world, Amen.
and not rather the Saints, which (as the Disciples once had christ aboard) have christ to command wind and waves, who is with them to the end of the world, Amen.
the Lord doth effundere spiritum, not de spiritu, pour forth his spirit, not send drops as in the Law (though some particular men had the spirit in abundance) but showers;
the Lord does effundere spiritum, not de spiritu, pour forth his Spirit, not send drops as in the Law (though Some particular men had the Spirit in abundance) but showers;
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Quest. Ought we not then to pray exteporally, or by the spirit? Solomon says in multiloquio non deesse peccatum, in the multitude of words there lacks no sin, Prov. 10.19. and bids not be rash with our mouths, but that our words be few, Eccl. 5.2. the Disciples desire our Saviour to teach them to pray as Iohn did his (intimaing a form) and our Saviour, in one Gospel, saies to them, when yee pray NONLATINALPHABET say, absolutely, Our Father which art in heaven — not after this manner;
Quest. Ought we not then to pray exteporally, or by the Spirit? Solomon Says in multiloquio non deesse peccatum, in the multitude of words there lacks no since, Curae 10.19. and bids not be rash with our mouths, but that our words be few, Ecclesiastes 5.2. the Disciples desire our Saviour to teach them to pray as John did his (intimaing a from) and our Saviour, in one Gospel, Says to them, when ye pray say, absolutely, Our Father which art in heaven — not After this manner;
whether sons adopted having the spirit to guide (with some premeditation) need use or do use rashnesse — whether Iohn or our Saviours teaching their Disciples a form then, were not more needful then now, considering their ignorance (which the Gospels make known) and need of an A. B. C. considering the then not descent of the spirit to teach and instruct them — whether after, the Disciples used ever that form; Peter uses another, Acts 4.24.31. — though that form is a most full, pithy prayer for so short an one;
whither Sons adopted having the Spirit to guide (with Some premeditation) need use or do use rashness — whither John or our Saviors teaching their Disciples a from then, were not more needful then now, considering their ignorance (which the Gospels make known) and need of an A. B. C. considering the then not descent of the Spirit to teach and instruct them — whither After, the Disciples used ever that from; Peter uses Another, Acts 4.24.31. — though that from is a most full, pithy prayer for so short an one;
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expressions of zeal and affection, and not rather such as Battus used (an old foolish Poet, who to fill up his Verses would stuffe in any what) as O vid quotes him, — Montibus inquit erant, & erant in montibus illis.
expressions of zeal and affection, and not rather such as Battus used (an old foolish Poet, who to fill up his Verses would stuff in any what) as Oh vid quotes him, — Montibus inquit Erant, & Erant in montibus illis.
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whether our Saviours using the same words, were not rather an ejaculation and a zealous repetition or expression of his sor•ow, rather then a proof for a set form;
whither our Saviors using the same words, were not rather an ejaculation and a zealous repetition or expression of his sor•ow, rather then a proof for a Set from;
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Whether our Saviour was not known in breaking bread (just at that time the spirit made him known) rather then by breaking bread as a form, I leave to the indifferent Reader to judge.
Whither our Saviour was not known in breaking bred (just At that time the Spirit made him known) rather then by breaking bred as a from, I leave to the indifferent Reader to judge.
for I dare say, a wicked man having texts of Scripture ad unguem, as he may be ready in the letter (witnesse those Jewes, who can tell how oft a word is used in the Law and Prophets) shall pray as fully,
for I Dare say, a wicked man having texts of Scripture ad unguem, as he may be ready in the Letter (witness those Jews, who can tell how oft a word is used in the Law and prophets) shall pray as Fully,
he prayes by the spirit, that from Christ within, touched with the feeling of his own wants, shall according to Scripture rule, send the embassage of his soul to God,
he prays by the Spirit, that from christ within, touched with the feeling of his own Wants, shall according to Scripture Rule, send the Embassy of his soul to God,
A Schoolemanster would think that a bad Scholler that never turns over the leafe, never gets out of the old into a new lesson, pardon me if I say the prayer (though an unparrallel'd one) taught by our Saviour, was taught by him as a master (the Law as a Schoole-master not then nulled) Christ bids Peter not proclaim him the Christ (among many reasons) because he had not by dying and satisfying the Law proved himself to be the Christ;
A Schoolemanster would think that a bad Scholar that never turns over the leaf, never gets out of the old into a new Lesson, pardon me if I say the prayer (though an unparralleled one) taught by our Saviour, was taught by him as a master (the Law as a Schoolmaster not then nulled) christ bids Peter not proclaim him the christ (among many Reasons) Because he had not by dying and satisfying the Law proved himself to be the christ;
after the Disciples had been with Christ a while and enlightened after by his Spirit (as if in a higher forme) they take out their own lessons (without construing).
After the Disciples had been with christ a while and enlightened After by his Spirit (as if in a higher Form) they take out their own Lessons (without construing).
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while then I admire mens gifts in prayer, and strive to imitate them, let none be displeased with me concluding all my imperfect prayers, with that most absolute one of my Saviour, saying Our Father, &c. —
while then I admire men's Gifts in prayer, and strive to imitate them, let none be displeased with me concluding all my imperfect Prayers, with that most absolute one of my Saviour, saying Our Father, etc. —
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Miracles and the extraordinary gift of the spirit, were as props to scaffold up a house when to be built, which when once built are taken away; so the spirits extraordinary power;
Miracles and the extraordinary gift of the Spirit, were as props to scaffold up a house when to be built, which when once built Are taken away; so the spirits extraordinary power;
imposition of hands was followed by the spirit, which now we sadly see otherwise; Anoynting with Oyle to cure the sicke, was once followed by the spirit;
imposition of hands was followed by the Spirit, which now we sadly see otherwise; Anointing with Oil to cure the sick, was once followed by the Spirit;
Had we the spirit as in the Apostles time, we might write Epistles — as authentique as theirs (which some wretches of our age dare affirme) we must be content with theirs.
Had we the Spirit as in the Apostles time, we might write Epistles — as authentic as theirs (which Some wretches of our age Dare affirm) we must be content with theirs.
Scripture can make perfect (therefore is perfect) nothing to be added, though our Saviour say his spirit shall lead into all truth (by interpreting Scripture,
Scripture can make perfect (Therefore is perfect) nothing to be added, though our Saviour say his Spirit shall led into all truth (by interpreting Scripture,
He that gave them is greater then all, and none shall pluck them out of his hand, v. 9. Nay those that believe (in regard of the certainty of the performance of the promise) are said to have eternall life, Joh. 5. ver. 24 He that has once faith to believe, shall never lose it,
He that gave them is greater then all, and none shall pluck them out of his hand, v. 9. Nay those that believe (in regard of the certainty of the performance of the promise) Are said to have Eternal life, John 5. ver. 24 He that has once faith to believe, shall never loose it,
though it may seeme lost for the present; for he that is the author of it will be the finisher, Heb. 12.2. The Alpha and Omega; if God promise so, he has sworn to make it good.
though it may seem lost for the present; for he that is the author of it will be the finisher, Hebrew 12.2. The Alpha and Omega; if God promise so, he has sworn to make it good.
God abundantly more willing to shew to the heyres of Salvation the immutability of his Counsell, confirmed it with an Oath, that we might have strong consolation, Heb. 6.17, 18. He will confirm you to the end to bee blamelesse, 1 Cor. 1.8. I have already quoted his promise.
God abundantly more willing to show to the Heirs of Salvation the immutability of his Counsel, confirmed it with an Oath, that we might have strong consolation, Hebrew 6.17, 18. He will confirm you to the end to be blameless, 1 Cor. 1.8. I have already quoted his promise.
So the Apostle is perswaded that neither life nor death, nor Angels, principalities nor powers — shall be able to separate the Saints from the love of God which is in Christ Jesus our Lord, Rom. 8.38, 39. The will of God is like the Law of the Medes and Persians which alter not, or like Pilates quod scripsi scripsi For whom he hath once written in the booke of life he never blots out (there is a difference between the book of life and living or naturall life;
So the Apostle is persuaded that neither life nor death, nor Angels, principalities nor Powers — shall be able to separate the Saints from the love of God which is in christ jesus our Lord, Rom. 8.38, 39. The will of God is like the Law of the Medes and Persians which altar not, or like Pilate's quod Scripsi Scripsi For whom he hath once written in the book of life he never blots out (there is a difference between the book of life and living or natural life;
Let me examine the grounds of the Apostles perswasion, Rom. 8. Death can't, for in Scripture sense 'tis not worthy of that name, (though in a Philosophique sense it may) because it can't separate a St. from Christ;
Let me examine the grounds of the Apostles persuasion, Rom. 8. Death can't, for in Scripture sense it's not worthy of that name, (though in a Philosophic sense it may) Because it can't separate a Saint from christ;
the hurt of death is taken away, Christ has destroyed him that has — the power of death, the divel, the executioner; Heb. 2.14. Where then is death casheer'd? Why? Because sayes one, an Officer that arrests the Kings son, is to be discharged of his Office; so death for Arresting Christ.
the hurt of death is taken away, christ has destroyed him that has — the power of death, the Devil, the executioner; Hebrew 2.14. Where then is death Cashiered? Why? Because sayes one, an Officer that arrests the Kings son, is to be discharged of his Office; so death for Arresting christ.
The sting of it by which Satan prevailed to destroy, is blunted, abated, I will not say plucked out because NONLATINALPHABET, in many things we offend all;
The sting of it by which Satan prevailed to destroy, is blunted, abated, I will not say plucked out Because, in many things we offend all;
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remember the power of the word NONLATINALPHABET there to take away, Joh. 1.29. Quis neget Aeneae magni de stripe Neronem? Sustulit hic matrem, sustulit ille Patrem.
Remember the power of the word there to take away, John 1.29. Quis neget Aeneae magni de stripe Neronem? Sustulit hic matrem, sustulit Isle Patrem.
where then shall the fresh greene blade appeare? When shall the sta•ke grow up? When shall it eare? When shall it flower? All this glory and advantage will be lost,
where then shall the fresh green blade appear? When shall the sta•ke grow up? When shall it ear? When shall it flower? All this glory and advantage will be lost,
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then be continually disquieted with the motions of corruption? Ther's no finall subduing them, till the body be destroyed, which doth so cline and draw thee to thee to the service thereof.
then be continually disquieted with the motions of corruption? Ther's no final subduing them, till the body be destroyed, which does so cline and draw thee to thee to the service thereof.
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If a Crab-stocke having his head and boughs cut oft, be grafted with a Pippin or some other pleasant fruit, can it reasonably complain of hurt? Or has he any wrong done him that has his Cottage of Clay pulled down,
If a Crab-stock having his head and boughs Cut oft, be grafted with a Pippin or Some other pleasant fruit, can it reasonably complain of hurt? Or has he any wrong done him that has his Cottage of Clay pulled down,
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Let death be fearfull to Heathens, NONLATINALPHABET, and let us not through feare (from which by Christs death we are delivered ex Heb. 2.15.) be any longer subject to bondage, L•ing in a grave is so sweetned by Christs lodging there, that that need not trouble a Saint, they like the good subject Ittai are content to be where their David is, in death and life. Christ is risen; so must his members;
Let death be fearful to heathens,, and let us not through Fear (from which by Christ death we Are Delivered ex Hebrew 2.15.) be any longer Subject to bondage, L•ing in a grave is so sweetened by Christ lodging there, that that need not trouble a Saint, they like the good Subject Ittai Are content to be where their David is, in death and life. christ is risen; so must his members;
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he is not here sayes the Angel, for he is risen; the Angels Philosophy proves one body can't be in two places. Amesius, Bellarm. enervatus. Death is but a sleepe;
he is not Here Says the Angel, for he is risen; the Angels Philosophy Proves one body can't be in two places. Ames, Bellarmine enervatus. Death is but a sleep;
for they draw his people neerer, I have sent ye leannesse, cleannesse of teeth, want of bread, but ye have not turned to me saith the Lord, Amos 4.6. Ye see God aimed at calling them neerer, not driving them further by affliction.
for they draw his people nearer, I have sent you leanness, cleanness of teeth, want of bred, but you have not turned to me Says the Lord, Amos 4.6. You see God aimed At calling them nearer, not driving them further by affliction.
We ought not to say depart from us for we are sinfull men, but draw neere to us — Gods corrections are like Jonathans Arrowes to David, effects of love, to warn, not destroy.
We ought not to say depart from us for we Are sinful men, but draw near to us — God's corrections Are like Jonathans Arrows to David, effects of love, to warn, not destroy.
Man is apt to misconstrue, but God has given us a Commentary upon his own actions, Jer. 29.11. But I know the thoughts I have towards you (saith the Lord) they are thoughts of Peace, not of evil;
Man is apt to misconstrue, but God has given us a Commentary upon his own actions, Jer. 29.11. But I know the thoughts I have towards you (Says the Lord) they Are thoughts of Peace, not of evil;
the Assyrian is Gods rod (God keeps (as I may so speak) the end of it in his own hand, that the Assyrian smite neither deeper nor oftner then he pleases) but he thinks not so, Esa. 10.4, 7. The horsleech sucks to fill and satisfie itselfe,
the assyrian is God's rod (God keeps (as I may so speak) the end of it in his own hand, that the assyrian smite neither Deeper nor oftener then he Pleases) but he thinks not so, Isaiah 10.4, 7. The horseleech sucks to fill and satisfy itself,
Of them in a moderate sense I dare say as divine Seneca (who is said to have exchang'd Epistles with Saint Paul ) no evils happen to them, though they feel them and smart with them;
Of them in a moderate sense I Dare say as divine Senecca (who is said to have exchanged Epistles with Saint Paul) no evils happen to them, though they feel them and smart with them;
God sends his Saints afflictions partly for this end, all working together for good to them that love him, Rom. 8.28. Afflictions then (though evil in themselves) prove good.
God sends his Saints afflictions partly for this end, all working together for good to them that love him, Rom. 8.28. Afflictions then (though evil in themselves) prove good.
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What honest man refuses labour? Will he not undergo honest offices with difficulty and danger? As a Minister preach truth though it cost hot water? For 'twas once primus in Ministerio & primus in Martyrio.
What honest man refuses labour? Will he not undergo honest Offices with difficulty and danger? As a Minister preach truth though it cost hight water? For 'twas once primus in Ministerio & primus in Martyrdom.
— Principalities and powers are distinct offices (if not kinds) of Angels, to whom God commits the managing — of Princedomes — so powers may be said to be the Angels, in whom or by whom he manifests his power,
— Principalities and Powers Are distinct Offices (if not Kinds) of Angels, to whom God commits the managing — of Princedoms — so Powers may be said to be the Angels, in whom or by whom he manifests his power,
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now Satan and his assume the same priviledges (God tolerating, by them to punish the disobedient) but these cannot separate — the good Angels will not, the bad cannot,
now Satan and his assume the same privileges (God tolerating, by them to Punish the disobedient) but these cannot separate — the good Angels will not, the bad cannot,
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for they are destroyed, Col. 2.15. See their power and maliceat least curbed. Christs death has that efficacy that whomever he dyed for can never dye, Rom. 8.34. Who condemneth, since Christ has dyed? had he dyed for all, application should not have hindred their Salvation;
for they Are destroyed, Col. 2.15. See their power and maliceat least curbed. Christ death has that efficacy that whomever he died for can never die, Rom. 8.34. Who Condemneth, since christ has died? had he died for all, application should not have hindered their Salvation;
Let the divel the accuser of the brethren climbe up to heaven (having however his hell with him) and present himselfe for their wrong, they have a friend in Court, Christ who is in heaven to appeare for them, Heb. 9.24. Or as Rom. 8.34. who sitteth at the right hand of God (that is in equal authority and power) making intercession for us. Christ prayes for us (as I may so speake) when we little think of it, scarce praying for ourselves.
Let the Devil the accuser of the brothers climb up to heaven (having however his hell with him) and present himself for their wrong, they have a friend in Court, christ who is in heaven to appear for them, Hebrew 9.24. Or as Rom. 8.34. who Sitteth At the right hand of God (that is in equal Authority and power) making Intercession for us. christ prays for us (as I may so speak) when we little think of it, scarce praying for ourselves.
Christs prayer is more praevalent then Satans accusation, or else why are not we cast, Satan so often accusing? He desired to sift Peter — but Christs prayer for him, was enough to enable him to stand, Luke 22.31, 32. His prayer on the Crosse for his enemies (but many of them Elect Vessels) whose sins till conversion are as many, great and haynous (witnesse Pauls ) as any (as Calvin truly notes) so farre prevailed that three thousand were at Peters Sermon converted, Act. 2.36.41.3000 men were, sayes du Moulin, then at one Sermon converted;
Christ prayer is more prevalent then Satan accusation, or Else why Are not we cast, Satan so often accusing? He desired to sift Peter — but Christ prayer for him, was enough to enable him to stand, Lycia 22.31, 32. His prayer on the Cross for his enemies (but many of them Elect Vessels) whose Sins till conversion Are as many, great and heinous (witness Paul's) as any (as calvin truly notes) so Far prevailed that three thousand were At Peter's Sermon converted, Act. 2.36.41.3000 men were, Says du Moulin, then At one Sermon converted;
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Now, who can resist his will? The good Angels are the executors of his will (having greater power then the lost Angels) and will with the great assistant God the Father, see the will performed.
Now, who can resist his will? The good Angels Are the Executors of his will (having greater power then the lost Angels) and will with the great assistant God the Father, see the will performed.
for greater is he that is in you, then he that is in the world, 1 Joh. 4.4. & Joh. 16. last. I have overcome the world. The Law cannot. Christ has fulfilled it.
for greater is he that is in you, then he that is in the world, 1 John 4.4. & John 16. last. I have overcome the world. The Law cannot. christ has fulfilled it.
nay justice it self, and will not, cannot wrong qui videt & novit ut impartialitas & veritas, sedet ut aequitas — Bern. fere in his verbis. Iob speaks of the things to be acted in heaven with comfort, I know my Redeemer (my kinsman saies the Hebrew) liveth, 19, 26. NONLATINALPHABET Goel One who redeemeth in the right of a kinsman (a usuall custome among the Jewes) but remember, O beloved,
nay Justice it self, and will not, cannot wrong qui videt & Novit ut impartialitas & veritas, sedet ut aequitas — Bern. fere in his verbis. Job speaks of the things to be acted in heaven with Comfort, I know my Redeemer (my kinsman Says the Hebrew) lives, 19, 26. Goel One who Redeemeth in the right of a kinsman (a usual custom among the Jews) but Remember, Oh Beloved,
since thus Christ redeemed thee, he is to enjoy thee — as for things to be acted on earth, none can (as is said) imprison any of his without leave, to wit, in the grave, Christ having the keyes of the grave — which is but a bed to sleepe for a time in;
since thus christ redeemed thee, he is to enjoy thee — as for things to be acted on earth, none can (as is said) imprison any of his without leave, to wit, in the grave, christ having the keys of the grave — which is but a Bed to sleep for a time in;
Not the height of pride in the Saints, who are kept from the height of pride (as Paul was) by the messenger of Satan and other continuall humiliations;
Not the height of pride in the Saints, who Are kept from the height of pride (as Paul was) by the Messenger of Satan and other continual humiliations;
They can bring upon us, but either — tribulation or distresse, or persecution, or famine, or nakednesse, or perill or sword, Rom. 8.35; and that through leave and Gods sufferance;
They can bring upon us, but either — tribulation or distress, or persecution, or famine, or nakedness, or peril or sword, Rom. 8.35; and that through leave and God's sufferance;
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but in these we are more then conquerours, through him that loved us, ver 37. For the three children (as we call them) being put into the furnace, behold foure walking loose. Christ was one;
but in these we Are more then conquerors, through him that loved us, for 37. For the three children (as we call them) being put into the furnace, behold foure walking lose. christ was one;
I remember the story of Theodore the Martyr, how when he was wrack't, a young man was seen (to the Admiration of al) with a towel to wipe his sweating limbs,
I Remember the story of Theodore the Martyr, how when he was wracked, a young man was seen (to the Admiration of all) with a towel to wipe his sweating limbs,
Object. If nothing can separate the Saints from Christ, why doth the Apostle say, let him that standeth take heed lest he fall? 1 Cor. 10. ver. 12. Answ. That Chapter speaks of very sinfull people (perhaps not elected) though they were baptized in the sea (the outward baptisme) and eat of the spirituall meat (though not spiritually) for God was not well pleased with them, ver. 5 but destroyed them, ver. 10. By effects (if lawfull to judge) these men shewed themselves not Christ's;
Object. If nothing can separate the Saints from christ, why does the Apostle say, let him that Stands take heed lest he fallen? 1 Cor. 10. ver. 12. Answer That Chapter speaks of very sinful people (perhaps not elected) though they were baptised in the sea (the outward Baptism) and eat of the spiritual meat (though not spiritually) for God was not well pleased with them, ver. 5 but destroyed them, ver. 10. By effects (if lawful to judge) these men showed themselves not Christ's;
but note, thou standest by Faith, thy feet fast upon the rock Christ, if thou continuest, Gods goodnesse towards thee, ver. 22. As thou maist be assured thou shalt,
but note, thou Standest by Faith, thy feet fast upon the rock christ, if thou Continuest, God's Goodness towards thee, ver. 22. As thou Mayest be assured thou shalt,
for Christ, as he is the Author and Alpha of thy Faith, will be the finisher and Omega. He confirms to the end to be blamelesse. 1 Cor. 1.8. Obj. Those whom Paul calls Saints, 1 Cor. 1.2. he sayes may eat and drink damnation, Chap 11.29.
for christ, as he is the Author and Alpha of thy Faith, will be the finisher and Omega. He confirms to the end to be blameless. 1 Cor. 1.8. Object Those whom Paul calls Saints, 1 Cor. 1.2. he Says may eat and drink damnation, Chap 11.29.
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the Apostle instances, some among you are sick, some weak (temporal judgements) and some asleep or dead, God bringing that in his anger (not hatred of the Saints, notwithstanding their sin) upon his people as a judgement, which indeed by Christs death is none, and yet saves the soule.
the Apostle instances, Some among you Are sick, Some weak (temporal Judgments) and Some asleep or dead, God bringing that in his anger (not hatred of the Saints, notwithstanding their since) upon his people as a judgement, which indeed by Christ death is none, and yet saves the soul.
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Ob. Heb. 6.4. One enlightened, that has tasted the good word of God and powers of the world to come, may fall away, ver. 6. — Therefore a Saint may fall away,
Ob. Hebrew 6.4. One enlightened, that has tasted the good word of God and Powers of the world to come, may fallen away, ver. 6. — Therefore a Saint may fallen away,
because tis there, 'tis impossible to renue them, because they crucifie the Son of God afresh — again, the Apostle from chap. 10. ver. 26. proves as much, for if we sinne (including himself) wilfully after that we have received the knowledge of the truth, there remains no more Sacrifice for sin.
Because this there, it's impossible to renew them, Because they crucify the Son of God afresh — again, the Apostle from chap. 10. ver. 26. Proves as much, for if we sin (including himself) wilfully After that we have received the knowledge of the truth, there remains no more Sacrifice for since.
Answ. I deny not but some men may be outwardly baptized (for so the word NONLATINALPHABET may be rendred) nay be a hearer with joy (as Magus was baptized, Herod heard, those in the parable rejoyced, Luke 8.13.) yet being not elected or truly sanctified, fall away.
Answer I deny not but Some men may be outwardly baptised (for so the word may be rendered) nay be a hearer with joy (as Magus was baptised, Herod herd, those in the parable rejoiced, Lycia 8.13.) yet being not elected or truly sanctified, fallen away.
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and concluded his dayes with vicisti tandem Galilaee? Thou — hast overcome at last O Galilean; in contempt calling Christ Galilean. Answ. 2. From that first passage of the Hebrews, no falling away can be proved; I mean finall. The words are NONLATINALPHABET.
and concluded his days with vicisti tandem Galilee? Thou — hast overcome At last Oh Galilean; in contempt calling christ Galilean. Answer 2. From that First passage of the Hebrews, no falling away can be proved; I mean final. The words Are.
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'tis given to the Jewes falling NONLATINALPHABET Rom. 11. v 11. Yet we expect and pray for their conversion, there is a time of their fulnesse to come, NONLATINALPHABET ver. 12. Certainly blindnesse is happened but in part to the Jewes,
it's given to the Jews falling Rom. 11. v 11. Yet we expect and pray for their conversion, there is a time of their fullness to come, ver. 12. Certainly blindness is happened but in part to the Jews,
Obj. But these Crucifie Christ afresh, therefore they are never likely to be renued. Answ. The Jewes which crucified Christ (many) repented and were saved;
Object But these Crucify christ afresh, Therefore they Are never likely to be renewed. Answer The Jews which Crucified christ (many) repented and were saved;
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'Tis reported that Witches deny their Baptisme (so that the water since receives them not) but such confessions some of them have made, such repentance,
It's reported that Witches deny their Baptism (so that the water since receives them not) but such confessions Some of them have made, such Repentance,
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therefore tis not impossible to renew such as fall from these principles, and consequently no sin against the Holy Ghost, never mentioned in the Epistles, never called in the Gospel by that name,
Therefore this not impossible to renew such as fallen from these principles, and consequently no since against the Holy Ghost, never mentioned in the Epistles, never called in the Gospel by that name,
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Answ. Though the word be sometimes so used, as by the Seventy, Exod, 21.13, 14. Yet Aristotle (which understood the Greek as well as they) uses it to signifie willingly or wittingly, Lib. 3. Ethit. cap, 2.
Answer Though the word be sometime so used, as by the Seventy, Exod, 21.13, 14. Yet Aristotle (which understood the Greek as well as they) uses it to signify willingly or wittingly, Lib. 3. Ethit. cap, 2.
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Ob. Peter sayes, one may deny the Lord that bought them. 2 Pet. 2. ver. 1. Answ. 'Tis a prophecy of such as hold universall redemption, the wicked Prophets or Hereticks of which Sect, in their lives deny him whom they falsly taught had redeemed them.
Ob. Peter Says, one may deny the Lord that bought them. 2 Pet. 2. ver. 1. Answer It's a prophecy of such as hold universal redemption, the wicked prophets or Heretics of which Sect, in their lives deny him whom they falsely taught had redeemed them.
but let not this make us secure or negligent, let us walk circumspectly and carefully, let us work out our Salvation with feare and trembling, that is, the application of it.
but let not this make us secure or negligent, let us walk circumspectly and carefully, let us work out our Salvation with Fear and trembling, that is, the application of it.
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Remember God has not called us to uncleannesse, but holinesse, 1 Thes, 4.7. God as he ordaines to the end so he ordaines to the means, which must be layed hold on. Hezekiah had 15 years added;
remember God has not called us to uncleanness, but holiness, 1 These, 4.7. God as he ordains to the end so he ordains to the means, which must be laid hold on. Hezekiah had 15 Years added;
Paul knew the Salvation of the Elect to be sure, yet he is said to endure all things for the Elect, that they may obtain Salvation (2 Tim. 2.10.) as he endured imprisonment to strengthen them — and any thing rather then to forbear preaching (to gain them) the means of God unto Salvation, Rom. 1.16. Let not those who have bound themselves even Apprentises to sin (as I may say) and dayly serve Satan, think to receive any comfort from hence;
Paul knew the Salvation of the Elect to be sure, yet he is said to endure all things for the Elect, that they may obtain Salvation (2 Tim. 2.10.) as he endured imprisonment to strengthen them — and any thing rather then to forbear preaching (to gain them) the means of God unto Salvation, Rom. 1.16. Let not those who have bound themselves even Apprentices to since (as I may say) and daily serve Satan, think to receive any Comfort from hence;
read Deut. 29. v. 18, 19. If any man shall say, I shall have peace though I walk in the imagination of my own heart, adding drunkennesse to thirst;
read Deuteronomy 29. v. 18, 19. If any man shall say, I shall have peace though I walk in the imagination of my own heart, adding Drunkenness to thirst;
The honour Saints have by being his, is above all honour, If ye receive honour of men, the honour of God is greater, Joh. 5. Why do we then court the world and great men for honour; A shadow, vanity;
The honour Saints have by being his, is above all honour, If you receive honour of men, the honour of God is greater, John 5. Why do we then court the world and great men for honour; A shadow, vanity;
what an honour is it to be a Minister of Christ, besides that of the University? I read of a Roman, that when the Consulship was vacant one day (because of the Consuls deprival) begg'd it for the few remaining houres, though cum omnium risu; if we seriously consider the vanity and unconstancy of every thing else which might steal away our love from Christ, it might be a means to place it better.
what an honour is it to be a Minister of christ, beside that of the university? I read of a Roman, that when the Consulship was vacant one day (Because of the Consuls deprival) begged it for the few remaining hours, though cum omnium risu; if we seriously Consider the vanity and unconstancy of every thing Else which might steal away our love from christ, it might be a means to place it better.
Where are Sodom and Gomorrha Cities like unto Paradise? That sweet land, Canaan, and the City of God of whom so many glorious things are spoken I Jam seges est ubi Troja fuit — laudant alii claram Rhodon aut Mitylenen — Sed norunt haec monumenta mori — Where is all thy glory O Cesar? as the Father demanded? I read of Alexander magnus his lying many dayes unburyed; of Cyrus buryed poorly;
Where Are Sodom and Gomorrha Cities like unto Paradise? That sweet land, Canaan, and the city of God of whom so many glorious things Are spoken I Jam sedges est ubi Troy fuit — laudant alii claram Rhodon Or Mitylenen — Said Norunt haec monumenta Mori — Where is all thy glory Oh Cesar? as the Father demanded? I read of Alexander magnus his lying many days unburied; of Cyrus buried poorly;
Solin Polyhist. cap. 48. Love Christ then, thou seest all things come to an end, but the commandements — are exceeding broad, Psal. 119. ver. 96. Man of late growes much in love with Souldiery or butchery,
Solin Polyhist. cap. 48. Love christ then, thou See all things come to an end, but the Commandments — Are exceeding broad, Psalm 119. ver. 96. Man of late grows much in love with Soldiery or butchery,
why summons he Paul, with a Saul, Saul, why persecutest thou me? Act. 9.4. If they not slaine as professors of Christ, yet in fine professors of Christ slain.
why summons he Paul, with a Saul, Saul, why Persecutest thou me? Act. 9.4. If they not slain as professors of christ, yet in fine professors of christ slave.
Dost love freedome, that so much desired by all, for which so much blood shed? (that which being gained once and pronounced aloud, the people made such acclamations and filled the ayre with shouting, that birds fell down dead because of the rarefaction of the ayre,
Dost love freedom, that so much desired by all, for which so much blood shed? (that which being gained once and pronounced aloud, the people made such acclamations and filled the air with shouting, that Birds fell down dead Because of the rarefaction of the air,
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or vertiginousnesse and astonishment, as Plutarch in mag. Pompeio & in Flaminio ) by Christ thou shalt be free from the tyranny of sin and Satan (a choyce freedome) and art a free Denison of heaven.
or vertiginousnesse and astonishment, as Plutarch in mag. Pompeyo & in Flaminio) by christ thou shalt be free from the tyranny of since and Satan (a choice freedom) and art a free Denison of heaven.
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Doest love riches? Godlinesse (the effect of Christs love) is great riches, 1 Tim. c. ult. ver. 8. a treasure laid up in heaven, where the theif cannot break through and steale.
Dost love riches? Godliness (the Effect of Christ love) is great riches, 1 Tim. c. ult. ver. 8. a treasure laid up in heaven, where the thief cannot break through and steal.
Doest desire to heare musick? that which so quickned Davids spirit, (notwithstanding he had the spirit in a most plentiful manner for man on earth;) in heaven (purchased by Christ through love) are Harps and musick (to speak to capacity) to please — Revel. 5.8, 9. — there Harpers sing a new song.
Dost desire to hear music? that which so quickened Davids Spirit, (notwithstanding he had the Spirit in a most plentiful manner for man on earth;) in heaven (purchased by christ through love) Are Harps and music (to speak to capacity) to please — Revel. 5.8, 9. — there Harpers sing a new song.
If we consider Christs love in under-going the burden of our sin (it may be a motive to us to love him) Christ sunk under their heavie weight, he bore our iniquities as an heavie load — hence make this use,
If we Consider Christ love in undergoing the burden of our since (it may be a motive to us to love him) christ sunk under their heavy weight, he boar our iniquities as an heavy load — hence make this use,
if thine iniquities are an heavie burden (a good signe, if felt) remember Christs condition — say to him (who was like to us in all things except sin) as the Psalmist — pardon my sin for it is Wondrous great, Psal. 25.11. we may acquaint him with our condition, our misery the occasion of his mercy;
if thine iniquities Are an heavy burden (a good Signen, if felt) Remember Christ condition — say to him (who was like to us in all things except since) as the Psalmist — pardon my since for it is Wondrous great, Psalm 25.11. we may acquaint him with our condition, our misery the occasion of his mercy;
Consider his love in dying greater love then this has no man, that one should lay down his life for his friends (so calle, in respect of election and Christs deat foreseen,
Consider his love in dying greater love then this has no man, that one should lay down his life for his Friends (so call, in respect of election and Christ Deat foreseen,
and consequently reconciliation) nature at his death put on mourning apparel, the earth trembled to bear a dying Saviour, the rocks rent because mans heart was so hard;
and consequently reconciliation) nature At his death put on mourning apparel, the earth trembled to bear a dying Saviour, the Rocks rend Because men heart was so hard;
So much Christ by dying has done for his, that no Latine word can expresse his salvation NONLATINALPHABET uno vocabulo Latino non potest exprimi, sayes Tully, fere his verbis. Servator comes short of it;
So much christ by dying has done for his, that no Latin word can express his salvation Uno Vocabulo Latino non potest exprimi, Says Tully, fere his verbis. Servator comes short of it;
foelix lapsus qui talem meruit Servatorem. Some would have the Greek rendred by Sospitator; sospitantur enim ea quaefuerunt perdita. Laurent in 2 Pet, 1.1. Servantur vero & salvantur ea quaenon fuerunt perdi•a.
Felix lapsus qui talem meruit Servatorem. some would have the Greek rendered by Sospitator; sospitantur enim ea quaefuerunt perdita. Laurent in 2 Pet, 1.1. Servantur vero & salvantur ea quaenon fuerunt perdi•a.
magis gratis datur, says Aqui. Christ left the 99 (good Angels) to seek man that was lost (as well as the 99. Proud Pharisees — who seem and think to need no Saviour (but some temporal deliverer) no repentance;) by Christ we are heirs of that Paradise of which Adam's but a Type,
magis gratis datur, Says Aqui christ left the 99 (good Angels) to seek man that was lost (as well as the 99. Proud Pharisees — who seem and think to need no Saviour (but Some temporal deliverer) no Repentance;) by christ we Are Heirs of that Paradise of which Adam's but a Type,
but remember the good Angels and Saints have (as wise Virgins, Mat. 25.) little oyle enough for themselves, (God can charge his Angels & Saints with folly.)
but Remember the good Angels and Saints have (as wise Virgins, Mathew 25.) little oil enough for themselves, (God can charge his Angels & Saints with folly.)
The Virgin Mary had sin (as Scotus proved) for she rejoyced in a Saviour, the Apostles were bid to say forgive us our trespasses — and those that will not, God forgive them;
The Virgae Marry had since (as Scotus proved) for she rejoiced in a Saviour, the Apostles were bid to say forgive us our Trespasses — and those that will not, God forgive them;
now where sin is, there no merits are (saies judicious Calvin. ) Peter sinned after Christ prayed for him (thus the Pope his successor) not only in denying his Lord and Master,
now where since is, there no merits Are (Says judicious calvin.) Peter sinned After christ prayed for him (thus the Pope his successor) not only in denying his Lord and Master,
but continually — the Apostle Paul speaking of sinners, affirms himself cheif, 1 Tim. 1.15. and advises the Saints instead of censuring others, and preferring themselves, to think better, or esteeme other better then themselvs, 2 Phil. ver. 3. Corne, the richer in the eare, the more it hangs the head;
but continually — the Apostle Paul speaking of Sinners, affirms himself chief, 1 Tim. 1.15. and advises the Saints instead of censuring Others, and preferring themselves, to think better, or esteem other better then themselves, 2 Philip ver. 3. Corn, the Richer in the ear, the more it hangs the head;
we have one only Mediator, 1 Tim. 2.5. and know and acknowledge no other Intercessor (unlesse prayers of Saints on earth, so understand Job 5.) for I am perswaded for particulars, Abraham knowes us not, and Israel is ignorant of us (I say 63.16. and know not our particular wants —) but thou O Lord art our Redeemer;
we have one only Mediator, 1 Tim. 2.5. and know and acknowledge no other Intercessor (unless Prayers of Saints on earth, so understand Job 5.) for I am persuaded for particulars, Abraham knows us not, and Israel is ignorant of us (I say 63.16. and know not our particular Wants —) but thou Oh Lord art our Redeemer;
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yet let me desire them to be as charitable to themselves and others, as Dives; I have five brethren (to omit that explanation of Moses 5 Books —) send to them lest they come to this place of torment, saies he;
yet let me desire them to be as charitable to themselves and Others, as Dives; I have five brothers (to omit that explanation of Moses 5 Books —) send to them lest they come to this place of torment, Says he;
I doubt me Zipporah spake more out of passion then faith, when she said, thou art an husband of blood, to Moses, Exod. 4.25. yet it may thus be rendred, thou art a husband to me preserved by blood.
I doubt me Zipporah spoke more out of passion then faith, when she said, thou art an husband of blood, to Moses, Exod 4.25. yet it may thus be rendered, thou art a husband to me preserved by blood.
nihil iste — nec potuit — mea fraus — consider the deformity of sin, how did Christ look (appearing cloathed with sin, deformity of mankind) before divine justice.
nihil iste — nec Potuit — mea fraus — Consider the deformity of since, how did christ look (appearing clothed with since, deformity of mankind) before divine Justice.
the Sabbath was a Type of it (together with resting from sin, and eternall rest) now 'tis the Lords day in memorial of his glorious Resurrection and Ascension;
the Sabbath was a Type of it (together with resting from since, and Eternal rest) now it's the lords day in memorial of his glorious Resurrection and Ascension;
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let no man therefore judge you in respect of holy dayes (the Iewish especially) or the new Moon or the Sabbath, being shadows, Colos. 2.16.17. consider his love unto man in giving him his reward (out of mercy, not merit;) As soon as dead, thou shalt be with me this day in Paradise, Luke 23.43.
let no man Therefore judge you in respect of holy days (the Jewish especially) or the new Moon or the Sabbath, being shadows, Colos 2.16.17. Consider his love unto man in giving him his reward (out of mercy, not merit;) As soon as dead, thou shalt be with me this day in Paradise, Lycia 23.43.
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since Christs death, the glory of the Saints is greater then before, but no Limbus; Christ ascending no doubt gave some more honour to the Saints in heaven as well as his spirit on earth;
since Christ death, the glory of the Saints is greater then before, but no Limbus; christ ascending no doubt gave Some more honour to the Saints in heaven as well as his Spirit on earth;
why not I to prove the gluttons immediate being there after death? hence know there is a particular judgment immediately after the souls departure (as well as a general at last) as 'tis appointed for man once to die, so after death comes judgement (Heb. 2.27.) viz. particular — else how could Dives be in hell, except this private judgement passed;
why not I to prove the gluttons immediate being there After death? hence know there is a particular judgement immediately After the Souls departure (as well as a general At last) as it's appointed for man once to die, so After death comes judgement (Hebrew 2.27.) viz. particular — Else how could Dives be in hell, except this private judgement passed;
the wicked Angels also are in torment before the great day, being in chains, restrained, in darknesse and as Sodom and Gomorrah suffering (not to suffer) the paines of eternal fire, Iude 6.7.
the wicked Angels also Are in torment before the great day, being in chains, restrained, in darkness and as Sodom and Gomorrah suffering (not to suffer) the pains of Eternal fire, Iude 6.7.
2. Answ. No mention being made by Lazarus or any of them of heaven (but Paul who was there before death —) I rather conceive they were not in joy — but God miraculously (sure much beyond nature) kept the soule in some traunce as it were,
2. Answer No mention being made by Lazarus or any of them of heaven (but Paul who was there before death —) I rather conceive they were not in joy — but God miraculously (sure much beyond nature) kept the soul in Some trance as it were,
the sicknesse is not unto death, but unto the glory of God — speaking of Lazarus; perchance had their time (as we say) beene come, it had been otherwise.
the sickness is not unto death, but unto the glory of God — speaking of Lazarus; perchance had their time (as we say) been come, it had been otherwise.
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I hope I wrong not Christs miracles, or come neer the errour of soul-seekers. But to returne to Christs love, he loves the father and the children; see the continuance of it.
I hope I wrong not Christ Miracles, or come near the error of soul-seekers. But to return to Christ love, he loves the father and the children; see the Continuance of it.
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but first take it from Origine (who lived but 200 yeers after Christ) that Baptisme of infants was received by the Church from the very Apostles, declared in Rom. 6. and Augustines fourth Book against the Donatists, cap. 24. affirmes Baptisme of Infants not to be by mans authority, no nor counsels, but the Apostles doctrine.
but First take it from Origine (who lived but 200 Years After christ) that Baptism of Infants was received by the Church from the very Apostles, declared in Rom. 6. and Augustine's fourth Book against the Donatists, cap. 24. affirms Baptism of Infants not to be by men Authority, no nor Counsels, but the Apostles Doctrine.
and his seed at eight dayes old, Gen. 17. Peter preaching to the Jewes, repeats the substance of the Promise, affirming Christ would be so to them beleeving,
and his seed At eight days old, Gen. 17. Peter preaching to the Jews, repeats the substance of the Promise, affirming christ would be so to them believing,
God promises to Israel his spirit (and consequently himself to be Israels God) and to his seed and seeds seed, Esay 59. ult. Israels children were Circumcised;
God promises to Israel his Spirit (and consequently himself to be Israel's God) and to his seed and seeds seed, Isaiah 59. ult. Israel's children were Circumcised;
and are not we Gentiles the spiritual seed of Abraham? are not our children capable of the Promise too? does not Peter so repeat the tenure of the Covenant, Acts 3.2. ult. yee (speaking to the Jewes) are the children of the Covenant first;
and Are not we Gentiles the spiritual seed of Abraham? Are not our children capable of the Promise too? does not Peter so repeat the tenure of the Covenant, Acts 3.2. ult. ye (speaking to the Jews) Are the children of the Covenant First;
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what means that word first, if the Covenant belong'd not to us Gentiles secondly? the Apostle was loth to say the Covenant in the second place did belong to us Gentiles (whom they hated) least it might keep them off — Paul after,
what means that word First, if the Covenant belonged not to us Gentiles secondly? the Apostle was loath to say the Covenant in the second place did belong to us Gentiles (whom they hated) lest it might keep them off — Paul After,
but remember he joynes Circumcision and Baptisme together, Col. 2.11, 12. but yee are circumcised — being buried with Christ in Baptisme, Num, jung antur jam Gryphes equis? it seems Baptism & Circumcision may stand almost in the same verse,
but Remember he joins Circumcision and Baptism together, Col. 2.11, 12. but ye Are circumcised — being buried with christ in Baptism, Num, jung antur jam Gryphes equis? it seems Baptism & Circumcision may stand almost in the same verse,
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the second is Christ's, to the beleever, not his seed, or heir, unlesse he have some ability to hold the farme (as I may say) eased — according to the Antipaedobaptist.
the second is Christ's, to the believer, not his seed, or heir, unless he have Some ability to hold the farm (as I may say) eased — according to the Antipaedobaptist.
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sure Children have had grace, Iohn & Christ the spirit from the womb, so that Christ (though he be said to encrease in wisdom, stature & favour with God & man, Luke 2. ult. ) increased not in wisdome (but in appearance of men,
sure Children have had grace, John & christ the Spirit from the womb, so that christ (though he be said to increase in Wisdom, stature & favour with God & man, Lycia 2. ult.) increased not in Wisdom (but in appearance of men,
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and so in favour with God and really with men) only in the exercise of it, having the spirit at first in a plentiful manner; but these examples are extraordinary;
and so in favour with God and really with men) only in the exercise of it, having the Spirit At First in a plentiful manner; but these Examples Are extraordinary;
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if that of glory, much lesse deny it, Calv. Were not all the fathers and children baptized to Moses in the Cloud (outwardly?) and eat of the spiritual meat,
if that of glory, much less deny it, Calvin Were not all the Father's and children baptised to Moses in the Cloud (outwardly?) and eat of the spiritual meat,
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as the Jewes, non dari prius & posterius in Scripturis, the Scripture looks more at the substance then order — but when 'tis said repent and beleeve, sure faith should be first.
as the Jews, non dari prius & Posterior in Scriptures, the Scripture looks more At the substance then order — but when it's said Repent and believe, sure faith should be First.
but their children might (begotten after Baptisme, especially) be baptized first — Baptism & teaching are the two duties belonging to a Minister, which that place more aimed at then the order. The Apostle 1 Cor. 7.14. sayes, children are holy;
but their children might (begotten After Baptism, especially) be baptised First — Baptism & teaching Are the two duties belonging to a Minister, which that place more aimed At then the order. The Apostle 1 Cor. 7.14. Says, children Are holy;
but it seemed (since Israel was commanded (and consequently the Corinthians) not to marry with unbeleevers, these doubted whether two might live together;
but it seemed (since Israel was commanded (and consequently the Corinthians) not to marry with unbelievers, these doubted whither two might live together;
Most call the Sacrament the souls food, therefore must nourish, but not ex opere operato; let all members of the body of Christ, the Church partake, having knowledge to examine themselvs;
Most call the Sacrament the Souls food, Therefore must nourish, but not ex Opere operato; let all members of the body of christ, the Church partake, having knowledge to examine themselves;
Let dogs in the Gospel sense be excluded, without are dogs; nil aliud fuit totus mundus ante conversionem nisi hara porcorum aut colluvies rabidorum canum.
Let Dogs in the Gospel sense be excluded, without Are Dogs; nil Aliud fuit totus World ante conversionem nisi hara porcorum Or colluvies rabidorum Dogs.
What if the Disciples did sit (as we translate the word NONLATINALPHABET) with our Saviour at meat before his death? yet more reverence was expected after he was risen;
What if the Disciples did fit (as we translate the word) with our Saviour At meat before his death? yet more Reverence was expected After he was risen;
Since beleevers are Christs beloved, they are sure of protection, being the apple of his eye, Zach 2.8, his Jewels, Mal. 3.17. His anoynted ones, Ps. 105.15. none of which may be touched.
Since believers Are Christ Beloved, they Are sure of protection, being the apple of his eye, Zach 2.8, his Jewels, Malachi 3.17. His anointed ones, Ps. 105.15. none of which may be touched.
In this life they are safegarded, in time of death, by the power of the spirit and Angels who immediately carry the soul triumphing through Christ to heaven;
In this life they Are safegarded, in time of death, by the power of the Spirit and Angels who immediately carry the soul triumphing through christ to heaven;
and gather (sayes Coll. Conimb. ) the dust of his people together, out of which God shall restore the body (as the Phenix) but not weak as before, but powerful, immortal, glorious.
and gather (Says Coll. Conimb.) the dust of his people together, out of which God shall restore the body (as the Phoenix) but not weak as before, but powerful, immortal, glorious.
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he that shall devoure him (or any true beleever) evill shall betide him (saith the Lord) Jer. 2.3. since God has anoynted his people with the graces of Christ, he promises to take off the yoke of bondage, Esay 10 ▪ 27. because of the anoynting.
he that shall devour him (or any true believer) evil shall betide him (Says the Lord) Jer. 2.3. since God has anointed his people with the graces of christ, he promises to take off the yoke of bondage, Isaiah 10 ▪ 27. Because of the anointing.
Let mine out-casts dwell with thee O Moab, be thou a cover to them from the face of the spoyler Esa. 16.4. sometimes natives, even their brethren, in the midst of trouble, as 1 Kings. 18.4. Obadiah, maugre Ahabs malice against them, took an hundred of the Lords Prophets, and hid them and fed them.
Let mine outcasts dwell with thee Oh Moab, be thou a cover to them from the face of the spoiler Isaiah 16.4. sometime natives, even their brothers, in the midst of trouble, as 1 Kings. 18.4. Obadiah, maugre Ahabs malice against them, took an hundred of the lords prophets, and hid them and fed them.
Eliakim is compared to a naile fastned to the wall or sure place, on which all the vessels of the Sanctuary, small & great, from those of cups, to those of flagons should be alike hung, and by him supported:
Eliakim is compared to a nail fastened to the wall or sure place, on which all the vessels of the Sanctuary, small & great, from those of cups, to those of flagons should be alike hung, and by him supported:
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Suffer then Gods people in matter of opinion or judgement, till God shall reveale — Phil. 3.15. The rather, because they hold the same fundamentals, the same Christ.
Suffer then God's people in matter of opinion or judgement, till God shall reveal — Philip 3.15. The rather, Because they hold the same fundamentals, the same christ.
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but their soules shall be saved by fire, to wit, their understanding being enlightened, and conscience convicted by the light of the truth as fire, 1 Cor. 3.15. Forbeare not to preach matters of duty and truth:
but their Souls shall be saved by fire, to wit, their understanding being enlightened, and conscience convicted by the Light of the truth as fire, 1 Cor. 3.15. Forbear not to preach matters of duty and truth:
In this Paul did not forbeare Peter one jota, but withstood him face to face, Gal. 2.11. Suffer the Saints in matters of liberty, as eating flesh or herbs, 1 Gor 8. also use no other coercive meanes but the Word;
In this Paul did not forbear Peter one jota, but withstood him face to face, Gal. 2.11. Suffer the Saints in matters of liberty, as eating Flesh or herbs, 1 Gor 8. also use no other coercive means but the Word;
If in the time of the Law other coercive power then the Word was used (which that passage of Josiah proves not, 2 Chron. 34.33. for he compelled the people to serve God, by reading, or causing the Law to be read to them, ver. 30.) yet the time of the Law differed from this of the Gospel.
If in the time of the Law other coercive power then the Word was used (which that passage of Josiah Proves not, 2 Chronicles 34.33. for he compelled the people to serve God, by reading, or causing the Law to be read to them, ver. 30.) yet the time of the Law differed from this of the Gospel.
and use the scepter, which was but to last till Shilo came. Compell, as in Luk. 14.23. NONLATINALPHABET by powerfull perswasion, by shewing the necessity of believing, as that word may be rendred.
and use the sceptre, which was but to last till Shilo Come. Compel, as in Luk. 14.23. by powerful persuasion, by showing the necessity of believing, as that word may be rendered.
'Twere needlesse using any other meanes then the Gospel, that being the very power of God to salvation, Rom. 1. Fides non cogenda. Natura hominis ducitur, non cogitur. Suspendite verbera, ostendite ubera.
'Twere needless using any other means then the Gospel, that being the very power of God to salvation, Rom. 1. Fides non cogenda. Nature hominis ducitur, non cogitur. Suspendite Verbera, Show ubera.
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Heresie is not onely of a depraved understanding: (the word NONLATINALPHABET to take up (as it were willingly) he latter part of the word NONLATINALPHABET also shewes as much;
Heresy is not only of a depraved understanding: (the word to take up (as it were willingly) he latter part of the word also shows as much;
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Thou sufferest that woman Jesabel, was a fault objected to the Church Rev 2.20. and hast those that hold (NONLATINALPHABET) and stiffly maintain the Nicholaitans doctrine, which thing (NONLATINALPHABET) I hate, to wit, your sufferance of such, v. 15. An heretique sinnes after convincing, ex. Tit. 3.11. against knowledge;
Thou sufferest that woman Jezebel, was a fault objected to the Church Rev 2.20. and hast those that hold () and stiffly maintain the Nicolaitans Doctrine, which thing () I hate, to wit, your sufferance of such, v. 15. an heretic Sins After convincing, ex. Tit. 3.11. against knowledge;
for he is NONLATINALPHABET, condemned of himself; In pertinacia perseverans, Erring fundamentally (NONLATINALPHABET) he is said to be subverted Tit. 3. ••.
for he is, condemned of himself; In Pertinacia perseverans, Erring fundamentally () he is said to be subverted Tit. 3. ••.
Opinions are (sayes L. Verulam ) as the strivings of one Israelite with another, which Moses fairly composes but Heresies are as the Egyptians striving with Israel, which Moses knocks down. — But I return.
Opinions Are (Says L. Verulam) as the strivings of one Israelite with Another, which Moses fairly composes but Heresies Are as the egyptians striving with Israel, which Moses knocks down. — But I return.
Cyrus his shepherd, in the quoted sense, or allusion had to his education, Esa. 44. v. ult. and his annointed, c. 45.1. because he took as much care of Israel as if he had been their King, chiefly, prospers much:
Cyrus his shepherd, in the quoted sense, or allusion had to his education, Isaiah 44. v. ult. and his anointed, c. 45.1. Because he took as much care of Israel as if he had been their King, chiefly, prospers much:
and the last Darius with whom the Empire was destroyed, was of another race Such regard had God to Cyrus his shepherd and his seed, that favoured the Jewes.
and the last Darius with whom the Empire was destroyed, was of Another raze Such regard had God to Cyrus his shepherd and his seed, that favoured the Jews.
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Gods people are blessing in the midst of the land where they are well entertained, Isa. 19.24. The new wine in the grape, is the occasion th•t one sayes, Destroy it not.
God's people Are blessing in the midst of the land where they Are well entertained, Isaiah 19.24. The new wine in the grape, is the occasion th•t one Says, Destroy it not.
This, and their overthrow in the Red sea, was so generall, that we heare no more of that Nation, till the dayes of Solomon. — Read but Edom's rejoycing at Gods peoples captivity, in Obad. the Prophet, v. 8.11, 12. and Gods anger with them for it,
This, and their overthrow in the Read sea, was so general, that we hear no more of that nation, till the days of Solomon. — Read but Edom's rejoicing At God's peoples captivity, in Obadiah the Prophet, v. 8.11, 12. and God's anger with them for it,
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and you'll be confirmed in the conclusion, That God blesses those that blesse his people, and curses those that curse them, or laugh at their calamity.
and You'll be confirmed in the conclusion, That God Blesses those that bless his people, and curses those that curse them, or laugh At their calamity.
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why is it come to passe, that one Tribe (and more) is lost this day in Israel? — If we loved would we not relieve the poor distressed brethren? Can we truly say we are Christs,
why is it come to pass, that one Tribe (and more) is lost this day in Israel? — If we loved would we not relieve the poor distressed brothers? Can we truly say we Are Christ,
and our purses our own? Are not all our goods put into our hands as stewards? Must we not give an account how imployed? 'Tis strange, having a note under Gods own hand (even his word) to disburse to the poor so much,
and our purses our own? are not all our goods put into our hands as Stewards? Must we not give an account how employed? It's strange, having a note under God's own hand (even his word) to disburse to the poor so much,
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In the primitive time all things were common, some sold their houses for the common good — The Macedonians are commended by the apostle for giving themselves to Christ,
In the primitive time all things were Common, Some sold their houses for the Common good — The Macedonians Are commended by the apostle for giving themselves to christ,
if love were among us, soon would peace, and then we should see how concordiâ parva crescerent, ut magna jam dilabuntur, small things would increase as now great things grow small.
if love were among us, soon would peace, and then we should see how concordiâ parva crescerent, ut Magna jam dilabuntur, small things would increase as now great things grow small.
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For want of love are wars — hint — caedes, venena, urbium clades, et totarum exitia gentium, et principum sub civili hasta capita venalia, et subjecta tectis faces et ingentia spacia regionum hostili flamma re•ucentia;
For want of love Are wars — hint — caedes, Venena, urbium clades, et totarum exitia gentium, et Principum sub civili Spear capita venalia, et subjecta tectis faces et Ingenuity Spacia regionum Hostili Flamma re•ucentia;
aspice tot nobilissimarum urbium fundimenta vix notabilia, haec ira dejecit. Aspice solitadines per multa millia sine habitatione disertas; has ira exhausil;
Aspice tot nobilissimarum urbium fundimenta vix notabilia, haec ira dejecit. Aspice solitadines per Multa millia sine habitation disertas; has ira exhausil;
hence that Princes heads are uncivilly saleable, Crowns and Scepters trampled under foot (miscenstrue me not, Reader, I am translating Seneca) hence that famous Cities scarce known by their ruines;
hence that Princes Heads Are uncivilly saleable, Crowns and Sceptres trampled under foot (miscenstrue me not, Reader, I am translating Senecca) hence that famous Cities scarce known by their ruins;
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if the apostle rebuked the Corinthians, because some said I am of Apollo, I of Cephas or Peter, onely magnifying their own minister, — and asked is Christ divided? would he not if alive,
if the apostle rebuked the Corinthians, Because Some said I am of Apollo, I of Cephas or Peter, only magnifying their own minister, — and asked is christ divided? would he not if alive,
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quot capita, tot opiniones (I had almost said) religiones, deus bone in quae tempora reservasti nos? I am sure there should be one judgement de jure, and one practise or charity,
quot capita, tot opiniones (I had almost said) Religiones, deus bone in Quae tempora reservasti nos? I am sure there should be one judgement de jure, and one practice or charity,
consider Christs demeanure to his disciples in this case, Acts 1. they beleeved Christ should as a temporall King restore Israel, he modestly answers, It was not for them to know times and seasons.
Consider Christ demeanour to his Disciples in this case, Acts 1. they believed christ should as a temporal King restore Israel, he modestly answers, It was not for them to know times and seasons.
But what place is this I see, like the Almanacks Anatomy full of piercings? Is this that England the glory of I lands and envy of Continents? Is this that Isle which strangers came to see? A reed shaken with the winde, rather shattered in peeces Poore England, like Rebecca with more then twinnes in her wombe, and whoever prevailes she smarts.
But what place is this I see, like the Almanacs Anatomy full of piercings? Is this that England the glory of I Lands and envy of Continents? Is this that Isle which Strangers Come to see? A reed shaken with the wind, rather shattered in Pieces Poor England, like Rebecca with more then twins in her womb, and whoever prevails she smarts.
Where's the thought of comming from one Adam, and redeemed by one Christ? being one in Christ? Where's the thought of one Lord. NONLATINALPHABET; one Faith, NONLATINALPHABET; one Baptisme, NONLATINALPHABET;
Where's the Thought of coming from one Adam, and redeemed by one christ? being one in christ? Where's the Thought of one Lord.; one Faith,; one Baptism,;
one hope of salvation? Quis talia fando, temperet à — I will summe up all with that of the Poet, never more seasonable — NONLATINALPHABET, NONLATINALPHABET, NONLATINALPHABET.
one hope of salvation? Quis Talia Fando, temperet à — I will sum up all with that of the Poet, never more seasonable —,,.
Know, diversities of opinions must be too, to manifest their faith who are approved, I Cor. 11.19. The Lord now doth try his people and prove them, Deut. 13 1. 'Tis partly want of love makes us censure.
Know, diversities of opinions must be too, to manifest their faith who Are approved, I Cor. 11.19. The Lord now does try his people and prove them, Deuteronomy 13 1. It's partly want of love makes us censure.
The Apostles, when Christ told them, one of them should betray him, began to examine and accuse themselves rather then others, every one saying, Is it I? — Not straight, Sure it is Peter, Judas, — Let us (to prevent censuring) look upon our own unworthinesse — Non videmus id manticae quod in ter go est.
The Apostles, when christ told them, one of them should betray him, began to examine and accuse themselves rather then Others, every one saying, Is it I? — Not straight, Sure it is Peter, Judas, — Let us (to prevent censuring) look upon our own unworthiness — Non Videmus id manticae quod in ter go est.
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Somewhat like the fish that bedarkens all the neighbouring water with some spissie vapour which it casts out of its mouth, that it may scape unfound out.
Somewhat like the Fish that bedarkens all the neighbouring water with Some spissie vapour which it Cast out of its Mouth, that it may escape unfound out.
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Examine thou thy self, and thou shalt find Thy self but miserable, naked, poor & blind, Rev. 3.17. They are fittest to reprove others, who are most free from blame.
Examine thou thy self, and thou shalt find Thy self but miserable, naked, poor & blind, Rev. 3.17. They Are Fittest to reprove Others, who Are most free from blame.
Otherwise men will certainly say to thee that Proverb, Physitian heale thy self. Are not they only fit to preach Christ, that are in Christ? otherwise they do but tell a story as it were of the East-Indies, which they know not but by hear-say.
Otherwise men will Certainly say to thee that Proverb, physician heal thy self. are not they only fit to preach christ, that Are in christ? otherwise they do but tell a story as it were of the East indies, which they know not but by hearsay.
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If we loved, we would pray for one another. 'Tis a sinne for a Minister to forbeare. See 1 Sam. 12.23. God forbid, sayes Samuel, that I should sinne against God in ceasing to pray for you.
If we loved, we would pray for one Another. It's a sin for a Minister to forbear. See 1 Sam. 12.23. God forbid, Says Samuel, that I should sin against God in ceasing to pray for you.
Moses privately prayes, and the power of faith was such, that Gods hands seem tyed. Let me alone, sayes he, Deut. 9.14. Elias was so powerfull, that one calls him Fraenum coeli, the bridle of heaven.
Moses privately prays, and the power of faith was such, that God's hands seem tied. Let me alone, Says he, Deuteronomy 9.14. Elias was so powerful, that one calls him Fraenum coeli, the bridle of heaven.
for God else might use the Ministers negligence in omitting the means, as the means (secondarily) of his damnation. 'Tis most plain, Ezek. 3.18. Remember if by using lawfull means, as prayer — a sinner be converted — God is glorified having a new son;
for God Else might use the Ministers negligence in omitting the means, as the means (secondarily) of his damnation. It's most plain, Ezekiel 3.18. remember if by using lawful means, as prayer — a sinner be converted — God is glorified having a new son;
Christ rejoyceth to see the work of redemption go forward, the holy Ghost has a new temple, the Angels a new charge, the Church comforted and strengthened by the prayers of the new convert;
christ Rejoiceth to see the work of redemption go forward, the holy Ghost has a new temple, the Angels a new charge, the Church comforted and strengthened by the Prayers of the new convert;
to be zealous with Jehu for a space (as a reformer) and to worship the calves at Dan and Bethel; to be intentive as Herod to John, — and after give away his head;
to be zealous with Jehu for a Molle (as a reformer) and to worship the calves At Dan and Bethel; to be intentive as Herod to John, — and After give away his head;
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do not the Heathen, the Scribes and Pharisees do more? yet your righteousnesse must exceed — the wicked may have grace (but not sanctified) and seem for a time more eager then the righteous:
do not the Heathen, the Scribes and Pharisees do more? yet your righteousness must exceed — the wicked may have grace (but not sanctified) and seem for a time more eager then the righteous:
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since Christs afflicting hand is for good, be patient — by sin men forfeit all, life and goods — the wages of sin, Death — God is mercifull and loving, sparing the life,
since Christ afflicting hand is for good, be patient — by since men forfeit all, life and goods — the wages of since, Death — God is merciful and loving, sparing the life,
and therefore elected and saved, yet die before visible appearance of faith; sed haec obiter. Then hate sin, O beloved; it ill becomes any; least a Saint:
and Therefore elected and saved, yet die before visible appearance of faith; said haec obiter. Then hate since, Oh Beloved; it ill becomes any; lest a Saint:
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Christ takes sin at their hands, as Caesar wounds from him of whom he meritted better usage with NONLATINALPHABET Sin is the sword that put our Saviour to death;
christ Takes since At their hands, as Caesar wounds from him of whom he merited better usage with since is the sword that put our Saviour to death;
Say to it as Diogenes to his servant Manes (in Seneca ) which run away from him (as the world will serve thee in time of trouble) turpe esset Manen posse vivere sine Diogene, Diogenem non posse vivere sine Mane:
Say to it as Diogenes to his servant Manes (in Senecca) which run away from him (as the world will serve thee in time of trouble) Turpe esset Manen posse vivere sine Diogenes, Diogenem non posse vivere sine Mane:
If thou canst live without me, Ise strive to live without (serving) thee: think not of husks being converted, think of thy joy and spirituall food of comfort;
If thou Canst live without me, I'm strive to live without (serving) thee: think not of husks being converted, think of thy joy and spiritual food of Comfort;
Thou O man which continuest in sin, what good is it to thee to hear of Christs love which reacheth thee not? to hear of water in a well and hast not a vessell to draw? even faith;
Thou Oh man which Continuest in since, what good is it to thee to hear of Christ love which reaches thee not? to hear of water in a well and hast not a vessel to draw? even faith;
when thou knowest not what else to do with thy time and self, art sure of his entertainment? because he accepted one at the eleventh hour (answerable neer to six a clock at night, with us) a time to discharge servants (sayes Mr. Goodwin in his Moses and Aaron ) rather then to hire new:
when thou Knowest not what Else to do with thy time and self, art sure of his entertainment? Because he accepted one At the eleventh hour (answerable near to six a clock At night, with us) a time to discharge Servants (sayes Mr. Goodwyn in his Moses and Aaron) rather then to hire new:
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are sure of thy repentance and acceptance at last? Christ loved us, and gave himself for us when in the prime of age (being supposed to be about 33.) deserves he thy worst? verifie not that of Pamphilius, Cum nemini obtrudi potest itur ad me.
Are sure of thy Repentance and acceptance At last? christ loved us, and gave himself for us when in the prime of age (being supposed to be about 33.) deserves he thy worst? verify not that of Pamphilus, Cum Nobody obtrudi potest itur ad me.
sed magis amica veritas, follow none in an errour — Siquid legem sibi dixcrit, nihil contra Zenonis Chrysippive dictum committere, et unius sequi sententiam, non id vitae sed factionis est, sayes Seneca.
sed magis amica veritas, follow none in an error — Seced legem sibi dixcrit, nihil contra Zenonis Chrysippive dictum commit, et unius sequi sententiam, non id vitae sed factionis est, Says Senecca.
Plow up, O Lord, the furrows of our hearts by sorrow and contrition for sin, sowe in the incorruptible seed of thy word, water it with the dew of heaven, thy grace from above;
Blow up, Oh Lord, the furrows of our hearts by sorrow and contrition for since, sow in the incorruptible seed of thy word, water it with the due of heaven, thy grace from above;
make it bring forth fruit in some sixty, in some thirty, in all some, and in some all, to the praise of thy Name, the good of our own souls, the edifying of our brethren, through Jesus Christ our Lord. Amen. Phosphore redde diem;
make it bring forth fruit in Some sixty, in Some thirty, in all Some, and in Some all, to the praise of thy Name, the good of our own Souls, the edifying of our brothers, through jesus christ our Lord. Amen. Phosphorus red diem;
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NONLATINALPHABET, positi: non dispositi. NONLATINALPHABET hoc est diem ipsi constituebant, ordinabant, designabant. actor. ult. v. 23. Noman is naturally disposed towards Christ. We are not able of our selves to think one good thought. Away Arminius, God saw no good in us when he elected us, we were in our blood when he said, live. Elegit nos & fecit fideles, I obtained mercy to be faithfull, sa•es the Apostle. The Hebrew Doctors somewhat agree with Arminius, and would have a man disposed to good before the spirit of prophecy light on him; but the spirit found Saul nought, and Balaam mingled with malice and covetousnesse; Elisha was not composed in mind (tho sanctified) when to prophecy, and cals for a Minstrell to dispell griefe for Elisha's death. Aquinas affirmes dispositionem non requiri ne ad prophetiam (whether God reveale himselfe by Vision, Dream, or the more noble way, as he did to Christ by word) Spiritus replet pastorum Armentarium — & Prophetam facit. Yet when the spirit of prophecie lighted on one undisposed to good, as Balaam or Saul, especially if in a Vision or Dream, they might be abstracted from these vices during the prohpecie and time of illumination the soule being in a trance oft, and so most fixed on the object.
, Position: non dispositi. hoc est diem ipsi constituebant, ordinabant, designabant. actor. ult. v. 23. Roman is naturally disposed towards christ. We Are not able of our selves to think one good Thought. Away Arminius, God saw no good in us when he elected us, we were in our blood when he said, live. Elegit nos & fecit fideles, I obtained mercy to be faithful, sa•es the Apostle. The Hebrew Doctors somewhat agree with Arminius, and would have a man disposed to good before the Spirit of prophecy Light on him; but the Spirit found Saul nought, and balaam mingled with malice and covetousness; Elisha was not composed in mind (though sanctified) when to prophecy, and calls for a Minstrel to dispel grief for Elisha's death. Aquinas affirms dispositionem non requiri ne ad prophetiam (whither God reveal himself by Vision, Dream, or the more noble Way, as he did to christ by word) Spiritus replete Pastorum Armentarium — & Prophetam facit. Yet when the Spirit of prophecy lighted on one undisposed to good, as balaam or Saul, especially if in a Vision or Dream, they might be abstracted from these vices during the prohpecie and time of illumination the soul being in a trance oft, and so most fixed on the Object.
The punishment (in sorrow shalt thou bring forth) was to the woman, not the child; So Christs being without sin ordinarily excuses not the Virgin Mary, who had sin; and a Redeemer or Saviour, My soule has rejoyced in God my Saviour. NONLATINALPHABET Athanas. de sententiis Dionysii.
The punishment (in sorrow shalt thou bring forth) was to the woman, not the child; So Christ being without since ordinarily excuses not the Virgae Marry, who had since; and a Redeemer or Saviour, My soul has rejoiced in God my Saviour. Athanasius de Sententiis Dionysii.
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Question. May not a Saint rejoyce in the actions flowing from Chr. within No not in the act; tis not the Saints but Christs but he may have joy flowing from and following the act
Question. May not a Saint rejoice in the actions flowing from Christ within No not in the act; this not the Saints but Christ but he may have joy flowing from and following the act
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Esay tels us chap. 54 ver. 11.12. How God will have the spirituall building the Church of precious not common stone, as those in the first Temple; the living stones the Saints are Carbuncles, Agates and Saphires. So that in this sense, the glory of the second Temple doth exceed the glory of the first.
Isaiah tells us chap. 54 ver. 11.12. How God will have the spiritual building the Church of precious not Common stone, as those in the First Temple; the living stones the Saints Are Carbuncles, Agates and Sapphires. So that in this sense, the glory of the second Temple does exceed the glory of the First.
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If there were neither a hell to punish, nor a heaven to reward, the Saints would love Christ Yet as in Moses and our Saviour, the reward may be lookt at, to sweeten sorrow, Heb. 11. ver. 26 & 12. v. 2. Non pleno sed semiple. no anima.
If there were neither a hell to Punish, nor a heaven to reward, the Saints would love christ Yet as in Moses and our Saviour, the reward may be looked At, to sweeten sorrow, Hebrew 11. ver. 26 & 12. v. 2. Non Pleno sed semiple. no anima.
Omne peccatum mortale est, quia adversus dei voluntatem rebellio est, & legis praevaricatio in quam edictum est sine exceptione dei judicium. Sanctorum delicta venialia esse non ex suapte natura, sed quia e•d•i misericordia veniam consequuntur, Calvin, Libroz. cap. 8 sect. ultima.
Omne peccatum mortale est, quia Adversus dei voluntatem Rebellion est, & Legis Praevaricatio in quam Edictum est sine exception dei judicium. Sanctorum Delicta venialia esse non ex Suapte Nature, sed quia e•d•i misericordia veniam consequuntur, calvin, Libroz. cap. 8 sect. ultima.
Non solum non maliciam adversus Moabitas & eorum regent in vob is non vidi. Verum neque vestrū O Israel pee catum, sed filium pro te peccatum factum videbo. Neque maledictionem immittere decrevi, naminferni Portae contravos non valere p•terint.
Non solum non maliciam Adversus Moabitas & Their regent in vob is non Vidi. Verum neque vestrū O Israel pee catum, sed Son Pro te peccatum factum videbo. Neque maledictionem immittere decrevi, naminferni Portae contravos non Valere p•terint.
Satan branded Moses for a murderer because of the Egyptian, though hee was in commission from God, but his brethren understood it not, Acts 7.25. and would have the murderer his sepulchre known, because a murderer; but his aime was that Israel most prone to Idolatry, might worship and Idolize the bones and Sepulchre.
Satan branded Moses for a murderer Because of the Egyptian, though he was in commission from God, but his brothers understood it not, Acts 7.25. and would have the murderer his Sepulchre known, Because a murderer; but his aim was that Israel most prove to Idolatry, might worship and Idolise the bones and Sepulchre.
John proves the Saints able to discern the truth from falshood, Christ fró Antichrist and to overcome — because of this annoynting of the spirit, 1 John cap. 2. v. 13 & 20. veritas enim est index sui & obliqui.
John Proves the Saints able to discern the truth from falsehood, christ fró Antichrist and to overcome — Because of this anointing of the Spirit, 1 John cap. 2. v. 13 & 20. veritas enim est index sui & obliqui.
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Delphis oracula cessant. juven. Plutarch. de defectu oraculorum Cicero lib. 2. de divinatione speaks of oracles ceasing. All the Idols of Egypt (when Christ was there) fell down of their own accord — polid. postea quam Jesus colitur ( saies the wicked Por phyrius) nihil utilitatis a diis consequi possumus.
Delphis oracula cessant. Juvenal. Plutarch. de defectu oraculorum Cicero lib. 2. de divination speaks of oracles ceasing. All the Idols of Egypt (when christ was there) fell down of their own accord — Polish. postea quam jesus colitur (Says the wicked Por phyrius) nihil utilitatis a Dis consequi possumus.
Compare, Matth. 16. v. 20. with 21. & 17. Mat. ver. 9. — He forbids his Disciples to tell he was Iesus Christ. ver. 20. of Mat. 16. because he must suffer death, as v. 21.
Compare, Matthew 16. v. 20. with 21. & 17. Mathew ver. 9. — He forbids his Disciples to tell he was Iesus christ. ver. 20. of Mathew 16. Because he must suffer death, as v. 21.
Impositió of hands was used in setting Paul and Baruabas apart to an immediate and particular worke, Act 13.2, 3. Who had the spirit before; thus we may yet use it. Paul in the 6 of Heb. 1, 2. cals it a principle of Religion; therefore not without danger to be layd aside.
Impositió of hands was used in setting Paul and Baruabas apart to an immediate and particular work, Act 13.2, 3. Who had the Spirit before; thus we may yet use it. Paul in the 6 of Hebrew 1, 2. calls it a principle of Religion; Therefore not without danger to be laid aside.
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Death to us is beneficiall, though death thinks to do hurt, as Phereus lasons enemy was to him he having an Aposthem in his body, the enemy prickt the Aposthem and so gave him life whom he thought to kill. Cic. Nat. Deor. Lib. 3.
Death to us is beneficial, though death thinks to do hurt, as Phereus lasons enemy was to him he having an Aposthem in his body, the enemy pricked the Aposthem and so gave him life whom he Thought to kill. Cic Nat. Deor. Lib. 3.
Nihil accidere bono viro mali potest. Tot amnes tantum superne de• jectorum imbrium non mutant maris saporem nec remittunt; it a adversarum impetus rerum viri fortis non mutat animum, sed manet in statu, est omnibus externis potentior, sentitsed vincit, placidusque contra incurrentia attollitur, adversa exercitationes putat. Vir erectus labor is est appetens honesti, & ad officia cum periculo promptus. Videmus Athletas cum fortissimis confligere per quos certamini praeparantut; marcet sine adversario virtus. Dura non reformidant, nec de fato queruntur, quiequid accidit boni consulunt, in bonum vertunt, patres mature ad studia obeunda liberos excitari jubent, sudorem illis, interdum & lachrymas excutiunt, matres so vere in sinu nunquam laborare volunt. Seneca de provid. cap. 2.
Nihil accidere Bono viro mali potest. Tot amnes Tantum superne de• jectorum imbrium non mutant maris saporem nec remittunt; it a adversarum impetus rerum viri fortis non Mutat animum, sed manet in Statu, est omnibus externis potentior, sentitsed vincit, placidusque contra incurrentia attollitur, adversa Exercitationes putat. Vir erectus labour is est appetens honesti, & ad Offices cum periculo promptus. Videmus Athletas cum fortissimis confligere per quos certamini praeparantut; Marcet sine adversario virtus. Dura non reformidant, nec de fato queruntur, Quiequid accidit boni consulunt, in bonum vertunt, patres mature ad Studia obeunda Liberos excitari jubent, sudorem illis, Interdum & lachrymas excutiunt, matres so vere in sinu Never laborare volunt. Senecca de provid. cap. 2.
Christ's may erre, be overtaken in an errour, seldom an heresie. Errare possum, haericus esse nolu ) but they soon recant. Christ's are sons of truth, embrace truth, not willing to close with an errour.
Christ's may err, be overtaken in an error, seldom an heresy. Errare possum, haericus esse nolu) but they soon recant. Christ's Are Sons of truth, embrace truth, not willing to close with an error.
Nec plus ad desiciendum potest terrere paena, quam ad trigendum tutela divina. Cypr. 'Tis a glory to suffer for God. The spirit of glory and of God resteth upon those who are for Christ's sake reproached, 1 Pet. 4.14. The very mystery of the word NONLATINALPHABET Shechinah.
Nec plus ad desiciendum potest terrere paena, quam ad trigendum Tutela Divine. Cyprus It's a glory to suffer for God. The Spirit of glory and of God rests upon those who Are for Christ's sake reproached, 1 Pet. 4.14. The very mystery of the word Shechinah.
In Parthia est castellum Passargada nomine, ubi est sepulchrum Cyri, & Persicis litteris hoc Epit aphium, O mortalis, Cyrus ego sum, filius Cambisae; Asiae imperavi; Persarum regnum constitui; itaque hoc mihi monumentum non individeas rogo. Solin. & com. cap. — 69. —
In Parthia est Castellum Passargada nomine, ubi est Sepulchre Cyri, & Persicis litteris hoc Epitome aphium, O Mortalis, Cyrus ego sum, filius Cambisae; Asia imperavi; Parsarum Kingdom constitui; itaque hoc mihi Monument non individeas Ask. Solin. & come. cap. — 69. —
Solomon a type Christ signifies peace, Christ came to reconcile wrath, to prevent death, — and as he was the Prince of Peace, so he came when the world was at peace most, in Augustus Reign.
Solomon a type christ signifies peace, christ Come to reconcile wrath, to prevent death, — and as he was the Prince of Peace, so he Come when the world was At peace most, in Augustus Reign.
NONLATINALPHABET Propriè in humeros tollere ad gest indum quast leve. Mr. Leigh in verhum. Christ fell upon his face, some say through weakne ▪ and wo•ship• bei〈 … 〉 carry his crosse quire along; Simon Cirenaeus helped. Compare the Gospels. —
Propriè in humeros tollere ad gest indum Quast leave. Mr. Leigh in verhum. christ fell upon his face, Some say through weakne ▪ and wo•ship• bei〈 … 〉 carry his cross choir along; Simon Cyreneus helped. Compare the Gospels. —
On the Lords day our first day of the week, five things we read done only as the work of the day; 1. Being in the spirit or spiritual meditations. 2. Preaching ex 20. Actorum. Adde in the third place prayer. 4 Breaking Bread or Sacraments. 5. Distribution to the Saints; the Apostle ordained or commanded thus the Church of Gal••ia. Dr. Prideaux. To worship — (being the Moral part of the command, is kept.)
On the lords day our First day of the Week, five things we read done only as the work of the day; 1. Being in the Spirit or spiritual meditations. 2. Preaching ex 20. Actorum. Add in the third place prayer. 4 Breaking Bred or Sacraments. 5. Distribution to the Saints; the Apostle ordained or commanded thus the Church of Gal••ia. Dr. Prideaux. To worship — (being the Moral part of the command, is kept.)
If a beleeving parent willing or desiring to have his child baptised (in whom suppose no visible grace) it ought not to be refused baptisme; know, God hears desires, and looks on a willing mind (signs of grace) considering especially the promise to beleevers children, Mark 10.13, 14 Acts 3.25. & 2.39. Psal. 10.17.
If a believing parent willing or desiring to have his child baptised (in whom suppose no visible grace) it ought not to be refused Baptism; know, God hears Desires, and looks on a willing mind (Signs of grace) considering especially the promise to believers children, Mark 10.13, 14 Acts 3.25. & 2.39. Psalm 10.17.
We read not that either in John or Christ grace and the spirit much appeared when children, yet sanctified from the womb. Johns grace, as himselfe, seemed to be in the desert till the time of his showing Christ had a patent dor•ient for a time. John expressed his having the spirit once, when in the womb he leaped. —
We read not that either in John or christ grace and the Spirit much appeared when children, yet sanctified from the womb. Johns grace, as himself, seemed to be in the desert till the time of his showing christ had a patent dor•ient for a time. John expressed his having the Spirit once, when in the womb he leapt. —
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Yet regenerate men for a time may erre in points fundamental. The Apostles did about Christs kingly office, Act 1. the Galatians about justification. But as they do not easily erre thus, so being convinced they soon recant.
Yet regenerate men for a time may err in points fundamental. The Apostles did about Christ kingly office, Act 1. the Galatians about justification. But as they do not Easily err thus, so being convinced they soon recant.
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Our Saviour disswaded the Seventy from rejoycing overmuch, though their victory was over Satan immediately. Luc. 10.20. God forbid, says Paul, Gal. 6.14. that I should rejoyce, i. e. chiefly or immoderately, but in the cress of our Lord Iesus Christ.
Our Saviour dissuaded the Seventy from rejoicing overmuch, though their victory was over Satan immediately. Luke 10.20. God forbid, Says Paul, Gal. 6.14. that I should rejoice, i. e. chiefly or immoderately, but in the cress of our Lord Iesus christ.
note that every agreement is not commendable, it must be secundum Christum - saints do agree in truth — NONLATINALPHABET, Ephes. 4.15. otherwise it is conspiracy — so all haeretikes agree (as Pilate and Herod are made friends) against Christ, as Sampsons foxes turn tail to tail to do hurt. Miror qu• omnes heretici inter se dissentiunt, contra Christum consentiunt.
note that every agreement is not commendable, it must be secundum Christ - Saints do agree in truth —, Ephesians 4.15. otherwise it is Conspiracy — so all Heretics agree (as Pilate and Herod Are made Friends) against christ, as Sampsons foxes turn tail to tail to do hurt. Mirror qu• omnes heretici inter se dissentiunt, contra Christ consentiunt.
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* Note. Alencis affirms, that Christ gave Judas the Sacrament, (though the opinion is not generally received) because he would use all the meanes of salvation to win him
* Note. Alencis affirms, that christ gave Judas the Sacrament, (though the opinion is not generally received) Because he would use all the means of salvation to win him
The wicked have the good things of this world (the rather because no part in the world to come.) de facto, but perchance as Tyrants and Usurpers, de jure.
The wicked have the good things of this world (the rather Because no part in the world to come.) de facto, but perchance as Tyrants and Usurpers, de jure.
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