The art of embalming dead saints, discovered in a sermon preached at the funerall of Master William Crompton, the late reverend and faithfull pastor of the church in Lanceston Cornwall. Ianuary the fifth, 1641. By G. Hughes. B.D. Pastor of the church in Tavistocke Devon.
3. The parts of it generally are two, 1. Prayer with the arguments of it from the 18. to 5.2. Praise with the reasons thereof to the end, in which part the Text falls as a reason of his forenamed joy and exultation.
3. The parts of it generally Are two, 1. Prayer with the Arguments of it from the 18. to 5.2. Praise with the Reasons thereof to the end, in which part the Text falls as a reason of his forenamed joy and exultation.
whereabout may we put that question, of whom speakes the prophet, of himselfe or of some other man? and thereunto reply truly, both of himselfe and others also:
whereabout may we put that question, of whom speaks the Prophet, of himself or of Some other man? and thereunto reply truly, both of himself and Others also:
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for fuller satisfaction hereunto, know we, that a threefold subject is here spoken of in various respects, 1. Typically the Psalmist speaketh here of himselfe, it is David here as the figure of Christ, who saith, I will blesse the Lord, and I have set the Lord alwayes before me, and therefore my heart was glad, &c. for thou wilt not leave my soule in hell;
for fuller satisfaction hereunto, know we, that a threefold Subject is Here spoken of in various respects, 1. Typically the Psalmist speaks Here of himself, it is David Here as the figure of christ, who Says, I will bless the Lord, and I have Set the Lord always before me, and Therefore my heart was glad, etc. for thou wilt not leave my soul in hell;
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Take that instance for proofe, in the Comparison which the Apostle makes betweene the blood of Bulls and Goates & the blood of Christ, so here the priviledge expressed must bee lesse and weaker in the Type than in the truth.
Take that instance for proof, in the Comparison which the Apostle makes between the blood of Bulls and Goats & the blood of christ, so Here the privilege expressed must be less and Weaker in the Type than in the truth.
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2. Antitypically, principally, and in primary intention Christ the substance and truth of this figure speaketh of himselfe, in all the forenamed expressions, and throughout the Psalme;
2. Antitypically, principally, and in primary intention christ the substance and truth of this figure speaks of himself, in all the forenamed expressions, and throughout the Psalm;
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The same spirit which indited this Psalme, hath spoken expresly by Saint Peter, that David being a Prophet, and knowing that God had sworne with an oath to him that of the fruit, &c. Hee seeing this before spake of Christ in this Scripture.
The same Spirit which Indited this Psalm, hath spoken expressly by Saint Peter, that David being a Prophet, and knowing that God had sworn with an oath to him that of the fruit, etc. He seeing this before spoke of christ in this Scripture.
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3. Analogically and mystically every united member of Christ, even every Saint, whose head Christ is his whole body the Church, which in the Mystery is called Christ, that is the subject also to whom these priviledges doe belong in their due measure and proportion, being partners of all the communicable excellencies of Christ both in life and death, living with him, crucified with him, dying with him, buried with him, incorrupted with him,
3. Analogically and mystically every united member of christ, even every Saint, whose head christ is his Whole body the Church, which in the Mystery is called christ, that is the Subject also to whom these privileges do belong in their due measure and proportion, being partners of all the communicable excellencies of christ both in life and death, living with him, Crucified with him, dying with him, buried with him, incorrupted with him,
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The Type is now resolved into the truth, and perfected in it, This truth is Christ who extendeth the sweet influence of all his priviledges to every holy member:
The Type is now resolved into the truth, and perfected in it, This truth is christ who extendeth the sweet influence of all his privileges to every holy member:
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Now at the very entrance into the explication of this Scripture, concerning Christ, there is no little trouble moved, to obscure the truth by the unhappy glosse of them, who maintaine the Locall descent of Christs soule into Hell,
Now At the very Entrance into the explication of this Scripture, Concerning christ, there is no little trouble moved, to Obscure the truth by the unhappy gloss of them, who maintain the Local descent of Christ soul into Hell,
1 I argue from the end of Christs locall descent into hell, which by confession is two fold. 1 some say it was for triumph over the great enemy of mans salvation. 2 others maintaine it was for a further suffering of his soule in that place:
1 I argue from the end of Christ local descent into hell, which by Confessi is two fold. 1 Some say it was for triumph over the great enemy of men salvation. 2 Others maintain it was for a further suffering of his soul in that place:
for as touching all the Torments that Christ indured himselfe telleth us, where they ended, when he said it is finished, and that was before his soule could be in hell;
for as touching all the Torments that christ endured himself Telleth us, where they ended, when he said it is finished, and that was before his soul could be in hell;
3. The deepe silence which the best and most infallible interpreter, maketh concerning this glosse of Christs Locall descent into hell, in the true and full opening of this Scripture, in the new Testament;
3. The deep silence which the best and most infallible interpreter, makes Concerning this gloss of Christ Local descent into hell, in the true and full opening of this Scripture, in the new Testament;
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surely had there beene such a remarkable thing, as a Locall being, and triumph of his soule in the place of the damned, it is incredible, that such an interpreter, that knew the mind of God, should omit such a notable matter,
surely had there been such a remarkable thing, as a Local being, and triumph of his soul in the place of the damned, it is incredible, that such an interpreter, that knew the mind of God, should omit such a notable matter,
if then the spirit of God who interprets this Scripture declareth nothing from hence of a Locall descent of Christs soule to hell, wee may well conclude, it is the vaine phancy of mans owne braine,
if then the Spirit of God who interprets this Scripture Declareth nothing from hence of a Local descent of Christ soul to hell, we may well conclude, it is the vain fancy of men own brain,
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it will be convenient to touch a little upon the letter, and consider now what it affirmes unto us, the words being the reason of the gladnesse of Christs heart, the rejoycing of his glory,
it will be convenient to touch a little upon the Letter, and Consider now what it affirms unto us, the words being the reason of the gladness of Christ heart, the rejoicing of his glory,
and the hope of his flesh in this deepe abasement, thus must wee conceive the sonne speaking to his Father, Thou wilt not leave, that is, thou wilt not cease to be what thou hast been to mee, thou wilt not desert nor forsake me, My soule that is either properly my soule my better part, in hell or Scheol that is in the state of death, and separation from my body;
and the hope of his Flesh in this deep abasement, thus must we conceive the son speaking to his Father, Thou wilt not leave, that is, thou wilt not cease to be what thou hast been to me, thou wilt not desert nor forsake me, My soul that is either properly my soul my better part, in hell or Scheol that is in the state of death, and separation from my body;
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or Synecdochically my Soule that is, my Carkasse, or body in the grave, as it also used undoubtedly one part for another, neither wilt thou suffer, or more neerely to the word, thou wilt not give (for the Soveraignty of life and death is in Gods hand, the grave and corruption are at his command;
or Synecdochically my Soul that is, my Carcase, or body in the grave, as it also used undoubtedly one part for Another, neither wilt thou suffer, or more nearly to the word, thou wilt not give (for the Sovereignty of life and death is in God's hand, the grave and corruption Are At his command;
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and it must be an efficacious permission, if any in God, which is a giving leave to Corruption to dominere over his creatures) but thou wilt not so give thine holy one, that is,
and it must be an efficacious permission, if any in God, which is a giving leave to Corruption to dominere over his creatures) but thou wilt not so give thine holy one, that is,
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as the Apostles punctually interpret Christs body, that holy thing, (the whole being put for part) to see Corruption, that is, to bee so long in the grave,
as the Apostles punctually interpret Christ body, that holy thing, (the Whole being put for part) to see Corruption, that is, to be so long in the grave,
as to bee corrupted or lye under putrefaction, and rottennesse which eminently was true of the body of Christ, it saw not the least corruption in the grave.
as to be corrupted or lie under putrefaction, and rottenness which eminently was true of the body of christ, it saw not the least corruption in the grave.
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Or if you please, rather to unerstand it of whole Christ, God will not give him his Holy one to see Corruption, to cease to be in the state of death, what he was before to God and to his Church.
Or if you please, rather to unerstand it of Whole christ, God will not give him his Holy one to see Corruption, to cease to be in the state of death, what he was before to God and to his Church.
Whatsoever good priviledge or communicable excellency is attributed to Christ in the flesh, it is with respect to his body, the Church (for unto it the son was given) and what is eminently true of him in the letter, is really and in measure verified upon every one of his united members:
Whatsoever good privilege or communicable excellency is attributed to christ in the Flesh, it is with respect to his body, the Church (for unto it the son was given) and what is eminently true of him in the Letter, is really and in measure verified upon every one of his united members:
and it is raised from a speech of the Apostles, which seemes to contradict this of David: here the Psalmist saith, thou wilt not give me, thy holy one to see corruption: then there must be a truth in this concerning himselfe, but Saint Paul urging this text to prove Christs resurrection, saith expressely, David saw corruption, and therefore inferreth the truth of this text only to concerne Christ.
and it is raised from a speech of the Apostles, which seems to contradict this of David: Here the Psalmist Says, thou wilt not give me, thy holy one to see corruption: then there must be a truth in this Concerning himself, but Saint Paul urging this text to prove Christ resurrection, Says expressly, David saw corruption, and Therefore infers the truth of this text only to concern christ.
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first supernaturall and divine, such as respects mans being or relation to God, which is a ceasing to be to Godward, what formerly and before death one was;
First supernatural and divine, such as respects men being or Relation to God, which is a ceasing to be to Godward, what formerly and before death one was;
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so he may be said to see no Corruption at all, as the Type usually in Scripture beares the name of the best priviledges and greatest effects of the truth it selfe the Antitype; so the Lambe is called the passe-over as well as Christ himselfe:
so he may be said to see no Corruption At all, as the Type usually in Scripture bears the name of the best privileges and greatest effects of the truth it self the Antitype; so the Lamb is called the passover as well as christ himself:
2. The manner of propounding these, not doubtfully, or fearefully, but peremptorily, certainely and confidently as becommeth faith, thou wilt not leave, &c. Not to stand upon any further curious Mincing of the Scripture;
2. The manner of propounding these, not doubtfully, or fearfully, but peremptorily, Certainly and confidently as becomes faith, thou wilt not leave, etc. Not to stand upon any further curious Mincing of the Scripture;
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1. The proposition of the confection of Embalme it selfe together with its force or vertue, Holinesse keepes the soule from dereliction in the state of death,
1. The proposition of the confection of Embalm it self together with its force or virtue, Holiness keeps the soul from dereliction in the state of death,
3. From the divine assurance, peremptorinesse, and confidence, wherewith faith speakes, this the last proposition of the security of both the former comes forth, Faith secures the holy one, from dereliction in the State of death,
3. From the divine assurance, peremptoriness, and confidence, wherewith faith speaks, this the last proposition of the security of both the former comes forth, Faith secures the holy one, from dereliction in the State of death,
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Of these I shall desire to treat for your profit: 1. Holinesse the excellent preserving Embalme, 2. God the efficient of it. 3. Faith the security of all:
Of these I shall desire to Treat for your profit: 1. Holiness the excellent preserving Embalm, 2. God the efficient of it. 3. Faith the security of all:
and then bring home the fruit unto your hearts, if it may be, that by the influence of Gods spirit, I might fulfill the desire of my deceased Brother in this worke,
and then bring home the fruit unto your hearts, if it may be, that by the influence of God's Spirit, I might fulfil the desire of my deceased Brother in this work,
If it be desired by any that doubt of it, to see the cleare issue of this from the text, I shall guide them to read this text with a great accent upon that terme, Thy Holy one, that they may take speciall notice of it,
If it be desired by any that doubt of it, to see the clear issue of this from the text, I shall guide them to read this text with a great accent upon that term, Thy Holy one, that they may take special notice of it,
To looke a little more narrowly, into the worth of this little wedge cut out of Davids Michtam or his golden hymme, I shall propose and answer about it these three Queries, 1. Quid sit, what meaneth this golden truth? 2. Quomodo, how Holinesse doth effect all this? 3. Cur sit, why it is so effectuall?
To look a little more narrowly, into the worth of this little wedge Cut out of Davids Michtam or his golden Hymn, I shall propose and answer about it these three Queries, 1. Quid sit, what means this golden truth? 2. Quomodo, how Holiness does Effect all this? 3. Cur fit, why it is so effectual?
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To the first, the true value of this precious truth will appeare in the explication of these particulars, 1. The preservative Holinesse, 2. the vertue or force it keepeth from or it forbids or denyeth. 3. The evill over which it prevaileth, Dereliction and Corruption in state of death, 4. the subject on whom it worketh so powerfully, the Man, the Saint, My soule, thy Holy one, 1. What is this Holinesse? all the helpe we have to find this out in the text, is only in that expression thy holy one, which is diversely rendred;
To the First, the true valve of this precious truth will appear in the explication of these particulars, 1. The preservative Holiness, 2. the virtue or force it Keepeth from or it forbids or denyeth. 3. The evil over which it prevails, Dereliction and Corruption in state of death, 4. the Subject on whom it works so powerfully, the Man, the Saint, My soul, thy Holy one, 1. What is this Holiness? all the help we have to find this out in the text, is only in that expression thy holy one, which is diversely rendered;
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by some thy Mercifull one, by others thy gratious Saint; and by others, him whom thou favourest, or whom thou followest with mercy and goodnesse, or in short, thy favourite. The word indeed carrieth the voice of mercy and goodnesse,
by Some thy Merciful one, by Others thy gracious Saint; and by Others, him whom thou favourest, or whom thou followest with mercy and Goodness, or in short, thy favourite. The word indeed Carrieth the voice of mercy and Goodness,
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but then they have done best, that translate it passively, and note by it, the soule that hath received mercy and goodnesse from the Lord to be sanctified, and become a Saint.
but then they have done best, that translate it passively, and note by it, the soul that hath received mercy and Goodness from the Lord to be sanctified, and become a Saint.
1. Touching the nature of this Holines, that we may reach it, need wil require that we should distinguish to select that, whose nature we would know.
1. Touching the nature of this Holiness, that we may reach it, need will require that we should distinguish to select that, whose nature we would know.
so no lesse did hee thinke it meet being in the flesh to become one with his Church, to receive such a fulnesse of the spirit, that might be communicable to his body, and from whence every true member might have grace for grace;
so no less did he think it meet being in the Flesh to become one with his Church, to receive such a fullness of the Spirit, that might be communicable to his body, and from whence every true member might have grace for grace;
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which fulnesse, how ever it was created to be fit for us, yet in Christ it received such an influence from that God-holinesse; by reason of the personall union, that it was most glorious,
which fullness, how ever it was created to be fit for us, yet in christ it received such an influence from that God-holinesse; by reason of the personal Union, that it was most glorious,
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but the Saints onely by his deed of gift, and Gods gracious accompt. 2. Holinesse infused, which hath a proper being in the Saints, wrought by the spirit of Christ,
but the Saints only by his deed of gift, and God's gracious account. 2. Holiness infused, which hath a proper being in the Saints, wrought by the Spirit of christ,
yet by reason of its connexion with, and dependance upon that in Christ and God-Holinesse it selfe, whereunto it must beare conformity, we cannot understand one without the other, let us touch therefore upon the discovery of both.
yet by reason of its connexion with, and dependence upon that in christ and God-Holinesse it self, whereunto it must bear conformity, we cannot understand one without the other, let us touch Therefore upon the discovery of both.
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Now this the Prophet publisheth, his name is Holy, which word with the Hebrewes sets forth that thing, which for some singular note of goodnesse or of evill, was set apart for common use:
Now this the Prophet Publisheth, his name is Holy, which word with the Hebrews sets forth that thing, which for Some singular note of Goodness or of evil, was Set apart for Common use:
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nor spoken of, nor served by any low or polluted creature, but will bee sanctified by all that draw nigh unto him, and for those that have dealt too commonly with him, his Holinesse hath beene as fire to consume them.
nor spoken of, nor served by any low or polluted creature, but will be sanctified by all that draw High unto him, and for those that have dealt too commonly with him, his Holiness hath been as fire to consume them.
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2. The Creature Holinesse, which we are now to finde is called the Image of God; by which expression wee are guided to thinke, that the nature of it should stand in the likenesse and conformity to the Holinesse of God;
2. The Creature Holiness, which we Are now to find is called the Image of God; by which expression we Are guided to think, that the nature of it should stand in the likeness and conformity to the Holiness of God;
To this state of Holinesse, foure things must concurre, 1. Reality, and truth of graces, 2. Integrity and fulnesse of them, 3. Adue and fit disposition of them, betweene themselves,
To this state of Holiness, foure things must concur, 1. Reality, and truth of graces, 2. Integrity and fullness of them, 3. Adieu and fit disposition of them, between themselves,
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as of members in a proportionable body. 4. A sweet and cleare perspicuity of them, in a sincere profession, which is like a fresh and amiable colour upon a well proportioned person:
as of members in a proportionable body. 4. A sweet and clear perspicuity of them, in a sincere profession, which is like a fresh and amiable colour upon a well proportioned person:
or the glistring sparkes of all the Diamonds in the world gathered in one, or seaven dayes sun-shine, joyned in one to make a surpassing glory, resolve these into the confluence of all graces to make one transcendent and glorious one,
or the glistering sparks of all the Diamonds in the world gathered in one, or seaven days sunshine, joined in one to make a surpassing glory, resolve these into the confluence of all graces to make one transcendent and glorious one,
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and this is Holinesse. This Holinesse as an ancient calleth it, is the pure, the full due, answering to the mind and will of God, in the Archetype; for that it seemes, was the use of the word rendred, Holy, to note a man not obnoxtious for defect, one that owed nothing;
and this is Holiness. This Holiness as an ancient calls it, is the pure, the full due, answering to the mind and will of God, in the Archetype; for that it seems, was the use of the word rendered, Holy, to note a man not obnoxtious for defect, one that owed nothing;
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In the new man Christ, as one stiles him, this Holinesse is exact and full, and in every beleeving member, that is a new creature, it is truly and indeed,
In the new man christ, as one stile him, this Holiness is exact and full, and in every believing member, that is a new creature, it is truly and indeed,
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and secures the Saint from putrefaction in the earth, Its descent is not darkly shewed unto us in these intimations of it by the Holy spirit, A birth from above heavenly things, a divine nature;
and secures the Saint from putrefaction in the earth, Its descent is not darkly showed unto us in these intimations of it by the Holy Spirit, A birth from above heavenly things, a divine nature;
In which allegation I shal only note, first the scope, to be the proofe of the resurrection, 2. The burden of the Scripture, what it carrieth, to evince the former truth intended.
In which allegation I shall only note, First the scope, to be the proof of the resurrection, 2. The burden of the Scripture, what it Carrieth, to evince the former truth intended.
all out of the dust, brickle enough in his owne nature, and likely to be broken, however by obedience hee might have beene preserved, Yet cleaving too much to the earth, he became sinfully earthy, sensuall,
all out of the dust, brickle enough in his own nature, and likely to be broken, however by Obedience he might have been preserved, Yet cleaving too much to the earth, he became sinfully earthy, sensual,
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As he, so every living soule, that comes from him is earthy, corruptible and perishing. 3. Of their end, he is returned to dust, from whence he came, and his seed doe beare his Image, and must see corruption also;
As he, so every living soul, that comes from him is earthy, corruptible and perishing. 3. Of their end, he is returned to dust, from whence he Come, and his seed do bear his Image, and must see corruption also;
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or body from heaven, as if hee brought it from thence, to avoide that Hereticall glosse) He was as it is said a quickning spirit, having power to give lise,
or body from heaven, as if he brought it from thence, to avoid that Heretical gloss) He was as it is said a quickening Spirit, having power to give lise,
of this he himselfe is full, and therefore termed the quickning spirit, as being inriched with it, to give out Holinesse with its powerfull vertue over death,
of this he himself is full, and Therefore termed the quickening Spirit, as being enriched with it, to give out Holiness with its powerful virtue over death,
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and no lesse is the vertue of this addition annexed to his spirit of Holinesse in the Saints, which gives it command and Lordship over corruption, it is a Lordly Holinesse. 3. The issue of this Lord Adam with his seed, he came from Heaven, was manifested in the flesh, grapled with death,
and no less is the virtue of this addition annexed to his Spirit of Holiness in the Saints, which gives it command and Lordship over corruption, it is a Lordly Holiness. 3. The issue of this Lord Adam with his seed, he Come from Heaven, was manifested in the Flesh, grappled with death,
why did they not beare his Image in his spirit already? yea sure in the true spirituall nature of it, they were borne from above, as he was from above; they Holy, as he holy;
why did they not bear his Image in his Spirit already? yea sure in the true spiritual nature of it, they were born from above, as he was from above; they Holy, as he holy;
To sum up all from the severall branches, It is certaine that Holinesse for its originall is from heaven, whence it must have connaturall to it incorruption and Dominion,
To sum up all from the several branches, It is certain that Holiness for its original is from heaven, whence it must have connatural to it incorruption and Dominion,
3. The Relation of this Holinesse is a consideration of that consequence, and so expressely pointed at in the text, Thy holy one, that it may not be omitted, in the treaty of this Holy unction; the Saint seemeth to Eccho and sing out that with a loud note, Thy, Thy holy one, two shares in himselfe he conceives, flesh and spirit, nature and grace, Humanity and Holinesse, and as well two owners of these he confesseth, Himselfe and God; It is my soule, my flesh, in their weaknesse, such poore matters as they be;
3. The Relation of this Holiness is a consideration of that consequence, and so expressly pointed At in the text, Thy holy one, that it may not be omitted, in the treaty of this Holy unction; the Saint seems to Echo and sing out that with a loud note, Thy, Thy holy one, two shares in himself he conceives, Flesh and Spirit, nature and grace, Humanity and Holiness, and as well two owners of these he Confesses, Himself and God; It is my soul, my Flesh, in their weakness, such poor matters as they be;
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If the Prince of Holinesse would obtaine it for his subjects, he goeth to the father for it, Sanctifie them through thy truth, & however hee sanctifie himselfe & them, it is, as God;
If the Prince of Holiness would obtain it for his subject's, he Goes to the father for it, Sanctify them through thy truth, & however he sanctify himself & them, it is, as God;
Holinesse is my crowne and dignity, But thy creature, and the fruit of thine owne Bowels And I am thy Holy one of thy making if I be Holy. 2. O speciall interest in Gods affection, Thy Holy one, that is thy favorite, whom thou hast loved so as to sanctifie;
Holiness is my crown and dignity, But thy creature, and the fruit of thine own Bowels And I am thy Holy one of thy making if I be Holy. 2. O special Interest in God's affection, Thy Holy one, that is thy favourite, whom thou hast loved so as to sanctify;
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God hath given himselfe by Covenant to his Saints, he delivered it to Abraham their father his saint-friend, I will be a God to thee and to thy seed after thee.
God hath given himself by Covenant to his Saints, he Delivered it to Abraham their father his saint-friend, I will be a God to thee and to thy seed After thee.
The Lord ownes them for his thereupon, gather my Saints to me, those that have made a Covenant with me by sacrifice, Head and Branch-Saints are firmely thus the Lords:
The Lord owns them for his thereupon, gather my Saints to me, those that have made a Covenant with me by sacrifice, Head and Branch-Saints Are firmly thus the lords:
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yet though here bee none but Negatives expressed, a double force of this holinesse is intimated. 1. Negative, which is an absolute deniall of Gods desertion,
yet though Here be none but Negatives expressed, a double force of this holiness is intimated. 1. Negative, which is an absolute denial of God's desertion,
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2. It drawes and invites God to them, no lesse than the Name of Christ, that fragrant sweet smelling oyntment, provokes the hearts of Virgin Saints to come out to him, and love him:
2. It draws and invites God to them, no less than the Name of christ, that fragrant sweet smelling ointment, provokes the hearts of Virgae Saints to come out to him, and love him:
how much more must this holy odour invite God to it, that doth respect it. 3. It pleaseth and delights the Lord, to be alwayes smelling on the Saints Carkases;
how much more must this holy odour invite God to it, that does respect it. 3. It Pleases and delights the Lord, to be always smelling on the Saints Carcases;
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As Isaac expresseth his delight in Iacobs savour, The smell of my sonne, is as of a field which the Lord hath blessed, More sweet with God, must be the smell of his Holy ones,
As Isaac Expresses his delight in Iacobs savour, The smell of my son, is as of a field which the Lord hath blessed, More sweet with God, must be the smell of his Holy ones,
3. The evill over which the Soveraignty of this Holinesse prevaileth is discovered in the text, by a double expression, desertion & Corruption in the state of death;
3. The evil over which the Sovereignty of this Holiness prevails is discovered in the text, by a double expression, desertion & Corruption in the state of death;
the latter being the fuller interpretation of the former, Thou wilt not leave me in the state of death that is to be Corrupted; that death should feed on me, prey upon me,
the latter being the fuller Interpretation of the former, Thou wilt not leave me in the state of death that is to be Corrupted; that death should feed on me, prey upon me,
1. Desertion then as the soules evill in the state of death is rightly to be weighed, whereabout two termes would be a little opened, 1. Scheol rendred hell, or the state of death;
1. Desertion then as the Souls evil in the state of death is rightly to be weighed, whereabout two terms would be a little opened, 1. Scheol rendered hell, or the state of death;
It hath beene clearely shewed, that hell the place of the damned cannot bee here meant by it, the soules that goe thither, are alwayes left there, no returne thence is granted to any;
It hath been clearly showed, that hell the place of the damned cannot be Here meant by it, the Souls that go thither, Are always left there, no return thence is granted to any;
and that is the leaving or desertion of the soule in this state of deadly-head: which dereliction is considered, either as an act of Judgment from God, whereby he resolveth to leave soules to scheol, or that state death to rule over them (whereof I shall speake hereafter;) or as an effect of Judgement upon men,
and that is the leaving or desertion of the soul in this state of deadlyhead: which dereliction is considered, either as an act of Judgement from God, whereby he resolves to leave Souls to scheol, or that state death to Rule over them (whereof I shall speak hereafter;) or as an Effect of Judgement upon men,
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but for a worse corruption in hell: 2. As it concernes the holy man so it is divine and spirituall & that is a ceasing to be in the state of death Gods gracious and accepted Saint;
but for a Worse corruption in hell: 2. As it concerns the holy man so it is divine and spiritual & that is a ceasing to be in the state of death God's gracious and accepted Saint;
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2. But how doth Holinesse effect and secure all this unto the man? I shall answer shortly, by these two wayes sweetly and comfortably. 1. By way of evidence signifying and testifying this gracious priviledge in the state of death to a poore soule,
2. But how does Holiness Effect and secure all this unto the man? I shall answer shortly, by these two ways sweetly and comfortably. 1. By Way of evidence signifying and testifying this gracious privilege in the state of death to a poor soul,
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The Lord himselfe, when hee had made the covenant of everlasting union and Communion in life and death, with his accepted and sanctified ones, Lookes upon it as the waters of Noah, that is,
The Lord himself, when he had made the Covenant of everlasting Union and Communion in life and death, with his accepted and sanctified ones, Looks upon it as the waters of Noah, that is,
But how shall the Saints be secured in themselves? God will deck them with all precious stones, Saphirs, Agats, and Carbuncles, which spirituallized are his glorious graces,
But how shall the Saints be secured in themselves? God will deck them with all precious stones, Saphirs, Agates, and Carbuncles, which Spiritualized Are his glorious graces,
And therefore David upon the Amalikites false-selfe-accusation, about Saules death, startles him with this question, How wast thou not affraid to stretch forth thine hand to destroy the Lords annointed? So much more, that Supreme and Evangelicall unction powred out upon Christ, with and above his fellowes, must set him and them above all the injuries that death or the grave can doe unto them.
And Therefore David upon the Amalekites false-selfe-accusation, about Saul's death, startles him with this question, How wast thou not afraid to stretch forth thine hand to destroy the lords anointed? So much more, that Supreme and Evangelical unction poured out upon christ, with and above his Fellows, must Set him and them above all the injuries that death or the grave can do unto them.
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God speakes to them, as David to the Amalekite, how are yee not affraid to lay hand upon the Lords annointed? Nay, death and the pit, shall bee more affraid to corrupt the holy annointed dust,
God speaks to them, as David to the Amalekite, how Are ye not afraid to lay hand upon the lords anointed? Nay, death and the pit, shall be more afraid to corrupt the holy anointed dust,
for this is impossible, but as like it as may bee, mysticall, the holy Ghost himselfe being the spirit of union, the very Ligament and bond that coupleth them:
for this is impossible, but as like it as may be, mystical, the holy Ghost himself being the Spirit of Union, the very Ligament and bound that Coupleth them:
but more neere the letter and emphatically thus, They my dead body shall arise, so that they are Christs united when they are dead, Christs flesh, Christs bones, Christs dust,
but more near the Letter and emphatically thus, They my dead body shall arise, so that they Are Christ united when they Are dead, Christ Flesh, Christ bones, Christ dust,
O death where is thy Sting, O grave where is thy victory? what is the matter I pray, that poore buried men should so insult over their oppressors? It followeth this victory is through our Lord Iesus Christ, He had said before, O death I will be thy plagues, O grave I will be thy destruction:
Oh death where is thy Sting, Oh grave where is thy victory? what is the matter I pray, that poor buried men should so insult over their Oppressors's? It follows this victory is through our Lord Iesus christ, He had said before, Oh death I will be thy plagues, Oh grave I will be thy destruction:
& the God of Israel is their rereward, therefore cannot death look them in the face to hurt them, nor the grave pursue after to make a prey of them, their owne God stands before them,
& the God of Israel is their rearward, Therefore cannot death look them in the face to hurt them, nor the grave pursue After to make a prey of them, their own God Stands before them,
why hast thou forsaken me? if the chiefe of Saints find a dereliction before death, the inferiour may feare to be left and corrupted when they are dead.
why hast thou forsaken me? if the chief of Saints find a dereliction before death, the inferior may Fear to be left and corrupted when they Are dead.
but in the feeling of this holy one God seemed to be with-drawne, and that only in respect of his comforting presence, that the redeemer might feele the burden of his peoples sins upon him,
but in the feeling of this holy one God seemed to be withdrawn, and that only in respect of his comforting presence, that the redeemer might feel the burden of his peoples Sins upon him,
for thus he saith, thou wilt not leave &c. 2. Having thus farre stated the vertue of this Holy Embalm it is in order requisit next to consider it's Author and maker God, upon whose Arme only depends the being and force of it, The second proposition sets him out and his work:
for thus he Says, thou wilt not leave etc. 2. Having thus Far stated the virtue of this Holy Embalm it is in order requisite next to Consider it's Author and maker God, upon whose Arm only depends the being and force of it, The second proposition sets him out and his work:
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In this point God beares the Emphasis and his efficiency in the Saints priviledge. Thou, thou Jehovah wilt not leave &c. In the consideration of which truth, I shall onely inquire, 1. Quid sit, The meaning of some termes, 2. Cur sit? the grounds necessitating this truth.
In this point God bears the Emphasis and his efficiency in the Saints privilege. Thou, thou Jehovah wilt not leave etc. In the consideration of which truth, I shall only inquire, 1. Quid sit, The meaning of Some terms, 2. Cur fit? the grounds necessitating this truth.
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3. Hee is God power; so he speakes of himselfe, I am God Almighty, & by reason of this power he hath soveraignty over all creatures, actions & events in the world;
3. He is God power; so he speaks of himself, I am God Almighty, & by reason of this power he hath sovereignty over all creatures, actions & events in the world;
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If this God will then preserve his holy ones, in spight of death and the grave, who are they, that they should resist him? And thus God will doe as his worke will testifie:
If this God will then preserve his holy ones, in spite of death and the grave, who Are they, that they should resist him? And thus God will do as his work will testify:
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and to the body its peculiar, freedome from desertion may concerne both, but from corruption as here intended, seemes only to respect the Holy flesh, sowne in the dust.
and to the body its peculiar, freedom from desertion may concern both, but from corruption as Here intended, seems only to respect the Holy Flesh, sown in the dust.
The affirmative then is this, that God will be to Christ and his holy members in the state of death, to their soules, to their bodyes, what ever he had been;
The affirmative then is this, that God will be to christ and his holy members in the state of death, to their Souls, to their bodies, what ever he had been;
1. Of union; God was one essentially with his son before death, and God the son one personally with our flesh in life, and in neither doth God faile him now under the bonds of death:
1. Of Union; God was one essentially with his son before death, and God the son one personally with our Flesh in life, and in neither does God fail him now under the bonds of death:
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3. Of affection: what love the Father bare to the Son in his life time, is fully expressed in that one passage, he was in the bosome of the Father, and no whit was it abated,
3. Of affection: what love the Father bore to the Son in his life time, is Fully expressed in that one passage, he was in the bosom of the Father, and no whit was it abated,
And will he now leave working with him and for him in the grave? Nay his glory is there also, to keep him, to command & drive away corruption from him to make him laugh at death,
And will he now leave working with him and for him in the grave? Nay his glory is there also, to keep him, to command & drive away corruption from him to make him laugh At death,
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But was this for him only? Is it not for his confederates also? Yea the poorest Saint hath a portion here, God will not leave to work for them in death:
But was this for him only? Is it not for his confederates also? Yea the Poorest Saint hath a portion Here, God will not leave to work for them in death:
Hath he rescued them from the power of Satan and from the hand of hell by his quickning and converting grace? and shall he now leave them to be a prey to death? Nay sure, he that hath begun is faithfull,
Hath he rescued them from the power of Satan and from the hand of hell by his quickening and converting grace? and shall he now leave them to be a prey to death? Nay sure, he that hath begun is faithful,
2. Thou wilt not give, &c. or thou wilt not suffer, &c. Yet the former is more neer the letter, and a word of action more consoant in reason for the present purpose then of pernaission;
2. Thou wilt not give, etc. or thou wilt not suffer, etc. Yet the former is more near the Letter, and a word of actium more consoant in reason for the present purpose then of pernaission;
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for an efficacious permission seemeth too little for God about this matter, for as much as God doth not only permit these evils to be done upon his enemies,
for an efficacious permission seems too little for God about this matter, for as much as God does not only permit these evils to be done upon his enemies,
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neither wilt thou stretch out thine hand thy selfe to corrupt thine holy one, (which none can doe without thee) but rather spread it over thy favourite and carry me in the hollow of thy hand, that a perpetuall desolation may not come neere me.
neither wilt thou stretch out thine hand thy self to corrupt thine holy one, (which none can do without thee) but rather spread it over thy favourite and carry me in the hollow of thy hand, that a perpetual desolation may not come near me.
2 God will not leave them, nor give them to corruption, because his covenant with the Redeemer and his seed is to set them above all and this God gives to Faith to keepe as a sure evidence against the day of darknesse,
2 God will not leave them, nor give them to corruption, Because his Covenant with the Redeemer and his seed is to Set them above all and this God gives to Faith to keep as a sure evidence against the day of darkness,
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Thou wilt not leave, &c. see how boldly and peremptorily it speaks, My flesh shall rest in hope though it now be laid in the dust, or more neerely to the letter, My flesh shall dwell confidently, or in confidence and security;
Thou wilt not leave, etc. see how boldly and peremptorily it speaks, My Flesh shall rest in hope though it now be laid in the dust, or more nearly to the Letter, My Flesh shall dwell confidently, or in confidence and security;
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There are two notable acts or effects of faith, that must needs work invincible confidence against the mighty powers of darknesse, where ever they appeare,
There Are two notable acts or effects of faith, that must needs work invincible confidence against the mighty Powers of darkness, where ever they appear,
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1. A realizing and evidencing effect of faith there is, which gives subsistence to things which we yet but hope for, and evidence to that glory which flesh and blood cannot see:
1. A realizing and evidencing Effect of faith there is, which gives subsistence to things which we yet but hope for, and evidence to that glory which Flesh and blood cannot see:
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1. Things hoped for, and not actually subsisting are such as these. First, Incorruption to be put upon our corruptible. Secondly, resurrection from the grave.
1. Things hoped for, and not actually subsisting Are such as these. First, Incorruption to be put upon our corruptible. Secondly, resurrection from the grave.
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and what coward would not be confident against death, if he had the resurrection really present with him before hand? Indeed without this death may swallow up a man:
and what coward would not be confident against death, if he had the resurrection really present with him before hand? Indeed without this death may swallow up a man:
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It is Davids word, Except I had believed to see the goodnesse of the Lord in the Land of the Living, alas what would have become of me? I might have fainted and perished for ever.
It is Davids word, Except I had believed to see the Goodness of the Lord in the Land of the Living, alas what would have become of me? I might have fainted and perished for ever.
and love of his Son the head-saint and all his beleeving members. 3. Gods absolute dominion over death and hell, &c. All which though they be in present,
and love of his Son the head-saint and all his believing members. 3. God's absolute dominion over death and hell, etc. All which though they be in present,
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yet are not seene with men, and therefore are neglected, but faith gives as cleere a convincing demonstration of them to the saint as if he did look upon them;
yet Are not seen with men, and Therefore Are neglected, but faith gives as clear a convincing demonstration of them to the saint as if he did look upon them;
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It is registred of those holy worthies among many other great exploits, that by Faith they obtained promises; whether they were promises peculiar to themselves,
It is registered of those holy worthies among many other great exploits, that by Faith they obtained promises; whither they were promises peculiar to themselves,
But where reall subsistence, evidence, and propriety of an Almighty gracious arme concurres, that soule may laugh at the frownes of death, and terrors of the pit:
But where real subsistence, evidence, and propriety of an Almighty gracious arm concurs, that soul may laugh At the frowns of death, and terrors of the pit:
All this doth faith secure to the Saint, well then may he be bold and say, in the grave shall my flesh dwell confidently, for thou wilt not leave my soule in hell,
All this does faith secure to the Saint, well then may he be bold and say, in the grave shall my Flesh dwell confidently, for thou wilt not leave my soul in hell,
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we have seene the weight of these golden truths, The use of them is next considerable, I shall adde from all but three words in generall for use, to convince, to counsell,
we have seen the weight of these golden truths, The use of them is next considerable, I shall add from all but three words in general for use, to convince, to counsel,
1. Grant holinesse in the nature of it a conformity to the holy God, and in the vertue of it, the only preserving embalme from dereliction in death, and corruption in the grave;
1. Grant holiness in the nature of it a conformity to the holy God, and in the virtue of it, the only preserving embalm from dereliction in death, and corruption in the grave;
Is holinesse the image of the glorious God, are the beauties of it the splendor arising from the confluence of all graces? It is sin then to want it, uglinesse and basenesse to be a gracelesse man;
Is holiness the image of the glorious God, Are the beauty's of it the splendour arising from the confluence of all graces? It is since then to want it, ugliness and baseness to be a graceless man;
O that I could let thee see thy selfe in Gods glasse, how wouldest thou hide thy face? Whose image and superscription bearest thou, ungodly sinner? No other reply can be made but the Devils, nothing appeares upon thee but sin,
O that I could let thee see thy self in God's glass, how Wouldst thou hide thy face? Whose image and superscription bearest thou, ungodly sinner? No other reply can be made but the Devils, nothing appears upon thee but since,
and sin is nothing else but the Devill in perspective, or in his naturall image; children of the devill is the proper name that our Lord stamps upon ungodly men;
and since is nothing Else but the devil in perspective, or in his natural image; children of the Devil is the proper name that our Lord stamps upon ungodly men;
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and rightly his seed are they termed both for their birth, and likenesse, if the confluence of sinne make up the Devils image, vile wretch beat this upon thy heart,
and rightly his seed Are they termed both for their birth, and likeness, if the confluence of sin make up the Devils image, vile wretch beatrice this upon thy heart,
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if holinesse only be the preservative against dolefull desertions in deadlihead, and corruption in the pit, what will become of thee, unholy wretch? Hast thou other enbalmes prepared against that day? take what thou canst:
if holiness only be the preservative against doleful desertions in deadlihead, and corruption in the pit, what will become of thee, unholy wretch? Hast thou other enbalmes prepared against that day? take what thou Canst:
Shalt thou raigne, saith God to Coniah, because thou closest thy selfe in Cedar? Alas sin will spoile Cedar pales, one simple pale of holinesse were better then all, but that thou hatest;
Shalt thou Reign, Says God to Coniah, Because thou closest thy self in Cedar? Alas since will spoil Cedar pales, one simple pale of holiness were better then all, but that thou Hatest;
what is this to an unholy soule, hating God, and hated of him? It is sin more grievous to neglect and slight the Lord that is so gracious and faithfull to his people,
what is this to an unholy soul, hating God, and hated of him? It is since more grievous to neglect and slight the Lord that is so gracious and faithful to his people,
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And judgement shall be aggravated to the weight of sinne, God will certainly relinquish the ungodly wretch in all those deadly evils whereinto his sin hath led him;
And judgement shall be aggravated to the weight of sin, God will Certainly relinquish the ungodly wretch in all those deadly evils whereinto his since hath led him;
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nor hope of recovering out of the dungeon, but he that is soveraigue of death and hell shall give him up to the tormentors, he shall passe the deadly sentence, depart thou cursed, the tempest of his wrath shall drive him, he shall smite him, not only into the place of Dragons and of death,
nor hope of recovering out of the dungeon, but he that is soveraigue of death and hell shall give him up to the tormentors, he shall pass the deadly sentence, depart thou cursed, the tempest of his wrath shall drive him, he shall smite him, not only into the place of Dragons and of death,
What inscription leavest thou upon thy Tombe-stone when thou goest downe into the pit? Vnholinesse, ungodlinesse, unbeliefe, there must be also death, rottennesse, and everlasting perdition. What is thy Epitaph, Here lyeth an unholy and unbelieving man? There also will God write, A Childe of death, of corruption, and of hell.
What inscription Leavest thou upon thy Tombstone when thou goest down into the pit? Unholiness, ungodliness, unbelief, there must be also death, rottenness, and everlasting perdition. What is thy Epitaph, Here lies an unholy and unbelieving man? There also will God write, A Child of death, of corruption, and of hell.
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I speak not these things as a Judge unto you, O ye unholy soules, (The Lord awaken you and keepe you from this bitter portion) but as a messenger from God to warne you, that ye may yet consider the things that concerne your peace:
I speak not these things as a Judge unto you, Oh you unholy Souls, (The Lord awaken you and keep you from this bitter portion) but as a Messenger from God to warn you, that you may yet Consider the things that concern your peace:
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1. Make sure of being in Christ, the Head-Saint, or in another phrase, put ye on the Lord Jesus, clad your selves with him before ye lye downe in the dust, he is ornament,
1. Make sure of being in christ, the Head-Saint, or in Another phrase, put you on the Lord jesus, clad your selves with him before you lie down in the dust, he is ornament,
so to make a way to that, in our first resurrection to the life of God, there is an Incorruption by way of inchoation that must bee attained unto, which makes us safe against the destructive power of the grave, though wee doe now dye:
so to make a Way to that, in our First resurrection to the life of God, there is an Incorruption by Way of inchoation that must be attained unto, which makes us safe against the destructive power of the grave, though we do now die:
and fruits of it. 1. For its Rice, see it be truly from the Holy one, from that Holy-son the head of the Church, from the holy Father the head of Christ,
and fruits of it. 1. For its Rice, see it be truly from the Holy one, from that Holy-son the head of the Church, from the holy Father the head of christ,
Bee it thy dayly study and excercise to hold out the splendor of all, Shine in Imitation of thy God, strive to reach his glory in thy wayes, Be holy as he is holy,
be it thy daily study and Exercise to hold out the splendour of all, Shine in Imitation of thy God, strive to reach his glory in thy ways, Be holy as he is holy,
when the Apostle would demonstrate firmely the incorruptibility of Christ in the grave, hee urgeth this authority, God said on this wise, I will give you the sure Mereies of David.
when the Apostle would demonstrate firmly the incorruptibility of christ in the grave, he urges this Authority, God said on this wise, I will give you the sure Mercies of David.
The holy favours, which God by Covenant gave to David the Type, to Christ the true head of his confederates, were a sure guard to him against corruption, the same are the Saints indowments carried all in holinesse,
The holy favours, which God by Covenant gave to David the Type, to christ the true head of his confederates, were a sure guard to him against corruption, the same Are the Saints endowments carried all in holiness,
O then bee Holy, be holy, brethren, bee glorious in holinesse, let it bee your garment now, your winding sheet when you lye downe, it will be glory in your life and victory in death it salse:
O then be Holy, be holy, brothers, be glorious in holiness, let it be your garment now, your winding sheet when you lie down, it will be glory in your life and victory in death it salse:
Ca•e in this matter I would commend mainely about two things: 1. To pitch upon the true object, the proper remedies and preservatives against these deadlyevills: 2. That the Act of faith upon these be genuine and naturally to it, such as may shew it to be Gods noble plant in the soule;
Ca•e in this matter I would commend mainly about two things: 1. To pitch upon the true Object, the proper remedies and preservatives against these deadlyevills: 2. That the Act of faith upon these be genuine and naturally to it, such as may show it to be God's noble plant in the soul;
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these are the realizing, evidencing, and appropriating these saving receits unto the soule. 1. There be great and precious promises for salvation, in the midst of the furious assaults of death and the pit, which have admirable vertue,
these Are the realizing, evidencing, and appropriating these Saving receits unto the soul. 1. There be great and precious promises for salvation, in the midst of the furious assaults of death and the pit, which have admirable virtue,
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all his attributes shelter them in every storme fence them against fiery darts, and hide them from the bloody pursuit of that mercilesse one that hath the power of death:
all his attributes shelter them in every storm fence them against fiery darts, and hide them from the bloody pursuit of that merciless one that hath the power of death:
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let faith worke mightily on him also, to compasse the Almighty, to make him seene that is invisible, to give propriety and interest in him that is immortall, wrap thy selfe by faith in God, put on his attributes,
let faith work mightily on him also, to compass the Almighty, to make him seen that is invisible, to give propriety and Interest in him that is immortal, wrap thy self by faith in God, put on his attributes,
3. The son of God manifest in the flesh the Prince-Saint, given to bee the head of his Church, is deathes king and the Graves commander, they are his conquered captive slaves, he keepes them shut up under lock and key;
3. The son of God manifest in the Flesh the Prince-Saint, given to be the head of his Church, is deaths King and the Graves commander, they Are his conquered captive slaves, he keeps them shut up under lock and key;
how might we laugh at the from nes and spite of death, and slight the venome of the grave? Faith will accomplish this for you, unite you to him, cause you to see him, make you his, and him yours:
how might we laugh At thee from nes and spite of death, and slight the venom of the grave? Faith will accomplish this for you, unite you to him, cause you to see him, make you his, and him yours:
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and sing that triumphant son when ye awake, O death, where is thy Sting, O grave where is thy victory? &c. Lastly, the sweet comfort of these golden truthes may not be concealed from the Saints;
and sing that triumphant son when you awake, Oh death, where is thy Sting, Oh grave where is thy victory? etc. Lastly, the sweet Comfort of these golden truths may not be concealed from the Saints;
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the Lord hath given speciall charge, O comfort, comfort them, especially his afflicted ones, that are oppressed either with the sad thoughts of his absence,
the Lord hath given special charge, Oh Comfort, Comfort them, especially his afflicted ones, that Are oppressed either with the sad thoughts of his absence,
or desertion of you, that long for, Cry for, waite for his returne, and presence, saving, O when will hee come and appeare to us? why doth hee leave and forsake our soules? Refraine from these complaints yee holy ones, God hath not left you,
or desertion of you, that long for, Cry for, wait for his return, and presence, Saving, Oh when will he come and appear to us? why does he leave and forsake our Souls? Refrain from these complaints ye holy ones, God hath not left you,
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It may be sometimes his comforting presence may bee hid, and yet his sanctifiing presence continueth to inlarge your soules in desires after him, this is then better for you than that;
It may be sometime his comforting presence may be hid, and yet his sanctifying presence Continueth to enlarge your Souls in Desires After him, this is then better for you than that;
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know this, deare soules, God cannot, God will not leave you, when you are dead, and will hee forsake you while you are alive? He desires to have more trust from you upon his promise, I will never leave you nor forsake you;
know this, deer Souls, God cannot, God will not leave you, when you Are dead, and will he forsake you while you Are alive? He Desires to have more trust from you upon his promise, I will never leave you nor forsake you;
quicken faith, wher sence faileth, and be assured as soone may hee forsake Christ the Head-Saint (which is impossible) as you the member-Saints, whose soules delight in him:
quicken faith, where sense Faileth, and be assured as soon may he forsake christ the Head-Saint (which is impossible) as you the member-Saints, whose Souls delight in him:
and conquer'd all the power of darknesse? Doth he now laugh at death, and shake terribly the grave? He is yours, his holinesse yours, his conquest yours, his triumph yours, and his dominion yours:
and conquered all the power of darkness? Does he now laugh At death, and shake terribly the grave? He is yours, his holiness yours, his conquest yours, his triumph yours, and his dominion yours:
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Can the Almighty forgive sin? can hee blot out transgression? can he undee the paines and chaines of death? can he stop the grave from devouring? and bring the prey out of its Mouth out of its Bowells? can he chaine the devill,
Can the Almighty forgive since? can he blot out Transgression? can he undee the pains and chains of death? can he stop the grave from devouring? and bring the prey out of its Mouth out of its Bowels? can he chain the Devil,
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The Lord God will helpe mee, therefore I shall not bee confounded, I have see my face like a flint, I know I shall not be ashamed, He is neere that justifieth me, who will cont end with me? will sin, will death will the grave? let us stand together. Behold the Lord God shall helpe me, who will condemne me? shall these adversaries lead mee in triumph? Loe they all shall wax old as a garment, the moth shall eat them up:
The Lord God will help me, Therefore I shall not be confounded, I have see my face like a flint, I know I shall not be ashamed, He is near that Justifieth me, who will contentedly end with me? will sin, will death will the grave? let us stand together. Behold the Lord God shall help me, who will condemn me? shall these Adversaries led me in triumph? Lo they all shall wax old as a garment, the moth shall eat them up:
3. To close all, but a word to the congregation of saints both sick and well, consider your calling and be comforted over all the crosse blasts that may meet you in the world, ye are Gods annoynted, his holy ones, holinesse is your Cognizance, which as it hath the neerest likenesse and is the Image of God,
3. To close all, but a word to the congregation of Saints both sick and well, Consider your calling and be comforted over all the cross blasts that may meet you in the world, you Are God's anointed, his holy ones, holiness is your Cognizance, which as it hath the nearest likeness and is the Image of God,
Be glad then and rejoyce in what God hath done for you He hath created you Holinesse to the Lord; Mighty Princes hath God made you, over sin, death, the grave and hell;
Be glad then and rejoice in what God hath done for you He hath created you Holiness to the Lord; Mighty Princes hath God made you, over since, death, the grave and hell;
and in the thoughts of insuing graplings with death and the grave, sing with David with Christ, My heart is glad, my glory rejoyceth, my slesh also shall dwell confidently:
and in the thoughts of ensuing graplings with death and the grave, sing with David with christ, My heart is glad, my glory Rejoiceth, my slesh also shall dwell confidently:
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Ac si dicat, Ecclesia, quae est caro mea, modo requiescit in spe, id est, in spe resurrectionis, ut ubi caput praecessit, membra sequantur. Hieron. in Ps. 16.9.
Ac si dicat, Ecclesia, Quae est Caro mea, modo requiescit in See, id est, in See resurrectionis, ut ubi caput Praecessit, membra sequantur. Hieron. in Ps. 16.9.
Videtur mihi spiritus, in his verbis simpliciter loqui, & magis ad tempus respicere, quā ad locum vel aliam circumstantiam, ut sit sensus, Non derelinques me tanto tempore, quanto naturaliter solent corrumpi cadavera, sed intra tempus, quo solent incipere corrumpi. me suscitabis. Luth. in text. Esay. 9.6.
Videtur mihi spiritus, in his verbis simpliciter loqui, & magis ad Tempus respicere, quā ad locum vel aliam circumstantiam, ut sit sensus, Non derelinques me tanto tempore, quanto naturaliter solent corrumpi Cadavera, sed intra Tempus, quo solent incipere corrumpi. me suscitabis. Luth. in text. Isaiah. 9.6.
ld proprié apud Hebraeos Kados dicitur, quod a vulgari usu & consuetudine, propter singularem aliquam vel virtutis, vel vitii notationem semotum & sejunctum est. Ar. Mon• in lib. Ios. c. 2. Levit. 10.3.
Lord proprié apud Hebraeos Kados dicitur, quod a vulgari usu & Consuetudine, propter singularem aliquam vel virtue, vel vitii notationem semotum & sejunctum est. Ar. Mon• in lib. Ios. c. 2. Levit. 10.3.
Innovatus spiritu mentis, novum bominom dicitur indutus qui est Christus. Ambr. in Eph. 4.24. Eph. 6.24. 1 Pet. 1.23. In novissimo, no vis2ima. 2 Rise.
Innovatus spiritu mentis, novum bominom dicitur Indutus qui est Christus. Ambrose in Ephesians 4.24. Ephesians 6.24. 1 Pet. 1.23. In novissimo, no vis2ima. 2 Rise.
Dominus patrem or at, ut qui in se credituri sunt, unum sint, sicut ipse in patre est, & pater in eo est, it a omnes in his unum sint. Quid hic aequanimitatem, quid pervoluntatis assensum animae & cordiis unit atemiioducis? Locutus plane ille est vera & sincera fidei Evangelicae Sacramenta; neque sohim locutus est ad significationem, sed ctiam ad fidem docuit, ita dicens, ut omnes unum sint. Hilar. l. 8, de Trin. p. 100. Edit. Basil.
Dominus patrem or At, ut qui in se credituri sunt, Unum sint, sicut ipse in patre est, & pater in eo est, it a omnes in his Unum sint. Quid hic aequanimitatem, quid pervoluntatis assensum Spirits & cordiis unit atemiioducis? Spoken plane Isle est vera & Sincere fidei Evangelicae Sacraments; neque sohim Spoken est ad significationem, sed ctiam ad fidem Doctrine, ita dicens, ut omnes Unum sint. Hilar. l. 8, de Trin. p. 100. Edit. Basil.
Hinc & Apostolus concepit, seminari eam dicere, cum redhibetur in terram, quia & seminibus sequest•atorium terra est, illic deponendis, & inde repetendis. Tertul. lib. de car. resur. c. 25.
Hinc & Apostles concepit, seminari eam dicere, cum redhibetur in terram, quia & seminibus sequest•atorium terra est, illic deponendis, & inde repetendis. Tertulian lib. de car. Resurrection. c. 25.
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