The souls cordiall in two treatises. I. Teaching how to be eased of the guilt of sin. II. Discovering advantages by Christs ascension. The third volum. / By that faithfull labourer in the Lords vineyard Mr. Christopher Love, pastor of Lawrence Jury, London.
First, the Psalmist handles, wherein the forgiveness of sin consists, that he mentions under two expressions, Verse 1. Blessed is he whose transgression is forgiven, whose sinne is covered:
First, the Psalmist handles, wherein the forgiveness of since consists, that he mentions under two expressions, Verse 1. Blessed is he whose Transgression is forgiven, whose sin is covered:
yet for all this David cals him blessed, though Gods hand was heavie upon him, yet his heart was still towards him, yet a blessed man, though an afflicted man.
yet for all this David calls him blessed, though God's hand was heavy upon him, yet his heart was still towards him, yet a blessed man, though an afflicted man.
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Fourthly, Here is laid down the course that the Psalmist took to procure pardon of sinne, that is in my Text, I said, I will confesse my transgressions to the Lord,
Fourthly, Here is laid down the course that the Psalmist took to procure pardon of sin, that is in my Text, I said, I will confess my transgressions to the Lord,
I said I will confesse my sinne, that is, I have bethought my self, and considered in my minde, that it is meet for me to get pardon and to confesse my sinne to God.
I said I will confess my sin, that is, I have bethought my self, and considered in my mind, that it is meet for me to get pardon and to confess my sin to God.
Thirdly, I said, it implies the execution, or practise of what the minde resolves upon, Psal. 39 vers. 1. I said I will take heed to my wayes, &c. I am put upon the practise of taking care unto my steps and to my wayes:
Thirdly, I said, it Implies the execution, or practice of what the mind resolves upon, Psalm 39 vers. 1. I said I will take heed to my ways, etc. I am put upon the practice of taking care unto my steps and to my ways:
the meaning of the phrase is this, I said I will confesse my transgression, I have bethought it so in my minde, that it is good and meet so to do, I have purposed and resolved in my will and am actually put on the practise of it, I said I will confesse my transgression.
the meaning of the phrase is this, I said I will confess my Transgression, I have bethought it so in my mind, that it is good and meet so to do, I have purposed and resolved in my will and am actually put on the practice of it, I said I will confess my Transgression.
There are but four places in the Scripture wherein these three words are joyned together in one verse, Transgression, Iniquity, and Sinne. Exod. 34. vers. 7. Keeping mercy for thousands, forgiving iniquity, transgression, and sinne.
There Are but four places in the Scripture wherein these three words Are joined together in one verse, Transgression, Iniquity, and Sin. Exod 34. vers. 7. Keeping mercy for thousands, forgiving iniquity, Transgression, and sin.
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Micah 7. vers. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
micah 7. vers. 18. Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? he retaineth not his anger for ever, Because he delights in mercy.
I remember throughout the word of God: and because these three words are here used; Interpreters take much pains to finde out some material direction between them:
I Remember throughout the word of God: and Because these three words Are Here used; Interpreters take much pains to find out Some material direction between them:
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But Grammarians in the Latine do distinguish these words otherwise, Iniquity, they make to be that which is done against another man: Sinne, that which is done against a mans self: and Transgression, that which is done immediately against God. But beloved, the Scripture in many places, makes them all one.
But Grammarians in the Latin do distinguish these words otherwise, Iniquity, they make to be that which is done against Another man: Sin, that which is done against a men self: and Transgression, that which is done immediately against God. But Beloved, the Scripture in many places, makes them all one.
Therefore we need not make further curious enquiry after the distinction of these words, And thou forgavest the iniquity of my sinne. The iniquity of my sinne;
Therefore we need not make further curious enquiry After the distinction of these words, And thou forgavest the iniquity of my sin. The iniquity of my sin;
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the Hebrew word NONLATINALPHABET that signifies Iniquity, signifies Punishment; the same word here is spoken of Cain, My punishment is greater then I can bear, there is the same word NONLATINALPHABET:
the Hebrew word that signifies Iniquity, signifies Punishment; the same word Here is spoken of Cain, My punishment is greater then I can bear, there is the same word:
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Secondly, others here do understand by the iniquity of sin, (with whom I do concurre) sin with all its aggravations, with all its hainous circumstances,
Secondly, Others Here do understand by the iniquity of since, (with whom I do concur) since with all its aggravations, with all its heinous Circumstances,
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These words contain in them a holy purpose in the Psalmist to set on the practise of a necessary and Christian duty, to wit, secret confession of sin to God? in them five parts paets are observable.
These words contain in them a holy purpose in the Psalmist to Set on the practice of a necessary and Christian duty, to wit, secret Confessi of since to God? in them five parts paets Are observable.
First, the duty it self, Confession. Secondly, a deliberate purpose to set on the practise of this duty, I said. Thirdly, the subiect matter of this duty, Transgression, and Transgression with a propriety, my Transgression, not of other mens sins but my sins, I said I will confesse my transgressions.
First, the duty it self, Confessi. Secondly, a deliberate purpose to Set on the practice of this duty, I said. Thirdly, the Subject matter of this duty, Transgression, and Transgression with a propriety, my Transgression, not of other men's Sins but my Sins, I said I will confess my transgressions.
I remember Ainsworth he saith it should be translated thus more agreeable to the Hebrew, NONLATINALPHABET I will confesse adversum me against my self my transgression to the Lord.
I Remember Ainsworth he Says it should be translated thus more agreeable to the Hebrew, I will confess adversum me against my self my Transgression to the Lord.
Many men that confesse sin, but they do confesse sin as against God, that is, they do confesse sin as if God were the author of sin, that charge him to be the patron of their impiety and of their wickednesse, I said I will confesse my transgressions against my self.
Many men that confess since, but they do confess since as against God, that is, they do confess since as if God were the author of since, that charge him to be the patron of their impiety and of their wickedness, I said I will confess my transgressions against my self.
when conscience shall suggest guilt to you in reference to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confesse my transgression unto the Lord.
when conscience shall suggest guilt to you in Referente to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confess my Transgression unto the Lord.
yet as God shall inable me, I shall labour to make it usefull and profitable for your edification in a Christian course, in a holy confession of sin before your God.
yet as God shall inable me, I shall labour to make it useful and profitable for your edification in a Christian course, in a holy Confessi of since before your God.
The first Quere is, What are the reasons why persons justified and pardoned, are yet bound to make confession of sinne unto God in private? The Reasons are six.
The First Quere is, What Are the Reasons why Persons justified and pardoned, Are yet bound to make Confessi of sin unto God in private? The Reasons Are six.
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concealed and indulged guilt, contracts horror and dread on the conscience. As wind when it is disperst and diffused through the air doth little hurt;
concealed and indulged guilt, contracts horror and dread on the conscience. As wind when it is dispersed and diffused through the air does little hurt;
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Sin when it is unconfest, concealed, and indulged, makes heart-quakes in the conscience, and contracts a great deal of horror and terror, Psal. 32. vers. 3. When I kept silence, my bones waxed old, through my roaring all the day long.
since when it is unconfessed, concealed, and indulged, makes heart-quakes in the conscience, and contracts a great deal of horror and terror, Psalm 32. vers. 3. When I kept silence, my bones waxed old, through my roaring all the day long.
so saith Origen, That when the conscience is burdened, when a mans spirit is troubled, pouring out of complaints and confession to God doth ease the minde:
so Says Origen, That when the conscience is burdened, when a men Spirit is troubled, pouring out of complaints and Confessi to God does ease the mind:
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lying on the face the best gesture, and the mourning weed the best garment that God is well pleased with, Jer. 31. vers. 18. I have surely heard Ephraim bemoaning himself, &c. (that is) confessing his sin unto God.
lying on the face the best gesture, and the mourning weed the best garment that God is well pleased with, Jer. 31. vers. 18. I have surely herd Ephraim bemoaning himself, etc. (that is) confessing his since unto God.
A third Reason why justified persons must confesse sin to God, is, because confession of sin, doth help to quicken the heart to strong and earnest supplication to God.
A third Reason why justified Persons must confess since to God, is, Because Confessi of since, does help to quicken the heart to strong and earnest supplication to God.
surely in the flouds of great waters they shall not come nigh unto him. Confession quickens supplication, in Dan. 9. vers. 20. And whiles I was speaking and praying,
surely in the floods of great waters they shall not come High unto him. Confessi quickens supplication, in Dan. 9. vers. 20. And while I was speaking and praying,
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A fourth Reason why justified persons must confesse sin unto God, is, because confession of sin will work a holy contrition and a godly sorrow in the heart, Psal. 38. vers. 18. For I will declare mine iniquities, I will be sorry for my sinne. Declaration doth work compunction;
A fourth Reason why justified Persons must confess since unto God, is, Because Confessi of since will work a holy contrition and a godly sorrow in the heart, Psalm 38. vers. 18. For I will declare mine iniquities, I will be sorry for my sin. Declaration does work compunction;
The second Quere it, But when is a man in the best plight to have freedome of spirit to make secret confession of sin unto God? I will name but three Seasons: As,
The second Quere it, But when is a man in the best plighted to have freedom of Spirit to make secret Confessi of since unto God? I will name but three Seasons: As,
a saying of Gregory, Sins do blind the eyes of men when they sin, yet those eyes come to be opened by the punishment, the punishment openeth those eyes which the fact hath shut.
a saying of Gregory, Sins do blind the eyes of men when they sin, yet those eyes come to be opened by the punishment, the punishment Openeth those eyes which the fact hath shut.
As you read of Josephs brethren, they did remain 20 years without having conscience recoyle on themselves to confesse their evils in selling their brother Joseph, but when Joseph laid them in a prison,
As you read of Josephs brothers, they did remain 20 Years without having conscience recoil on themselves to confess their evils in selling their brother Joseph, but when Joseph laid them in a prison,
It is worth your notice of the title that David gives this Psalme, A Psalme of David to bring to remembrance. David when he was on his death-bed as he thought, he he said it shal be a Psalme of remembrance, to bring sin to remembrance, to confesse to God my uncleannesse!
It is worth your notice of the title that David gives this Psalm, A Psalm of David to bring to remembrance. David when he was on his deathbed as he Thought, he he said it shall be a Psalm of remembrance, to bring since to remembrance, to confess to God my uncleanness!
call to remembrance thy pride, call to thy remembrance thy passion, call to remembrance thy vain dalliance, what ever thy sin be, it may be I may not hit of it:
call to remembrance thy pride, call to thy remembrance thy passion, call to remembrance thy vain dalliance, what ever thy since be, it may be I may not hit of it:
As it was with Jonah, chap. 1. Jer. 2. vers. 24. A wilde Asse used to the wildernesse, that snuffeth up the winde at her pleasure, in her occasion who can turn her away? all they that seek her will not weary themselves, in her moneth they shall finde her.
As it was with Jonah, chap. 1. Jer. 2. vers. 24. A wild Ass used to the Wilderness, that snuffeth up the wind At her pleasure, in her occasion who can turn her away? all they that seek her will not weary themselves, in her Monn they shall find her.
could you go home and pursue a Ministeriall reproof with confession, your hearts would then be in a good plight to confesse sin unto God. The Application:
could you go home and pursue a Ministerial reproof with Confessi, your hearts would then be in a good plighted to confess since unto God. The Application:
see therefore the great need that pardoned men have to confesse their faults. Secondly, When the Scripture saith that justified persons must confesse sin;
see Therefore the great need that pardoned men have to confess their Faults. Secondly, When the Scripture Says that justified Persons must confess since;
Lorinus observes out of Bernard on these words, I confesse my transgressions. Saul made the same confession that David made when Nathan reproved David; sayes David, I have sinned:
Lorinus observes out of Bernard on these words, I confess my transgressions. Saul made the same Confessi that David made when Nathan reproved David; Says David, I have sinned:
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Beloved, thou mayest confesse sin with Saul, yet not have thy sin taken away; thou mayest lose thy soul, as he lost his Kingdome though he confest his sin.
beloved, thou Mayest confess since with Saul, yet not have thy since taken away; thou Mayest loose thy soul, as he lost his Kingdom though he confessed his since.
The third Quere is this, What Theologicall rules may be given to guide you in your confession of sin unto God. Answ. There are seven Rules which I shall lay down to you.
The third Quere is this, What Theological rules may be given to guide you in your Confessi of since unto God. Answer There Are seven Rules which I shall lay down to you.
do not only confesse sin in the lump and generall, but single out the most beloved lust, those sins which for the present do most subject and enslave thy spirit, which do most overcome thee and prevail over thee in thy Christian course;
do not only confess since in the lump and general, but single out the most Beloved lust, those Sins which for the present do most Subject and enslave thy Spirit, which do most overcome thee and prevail over thee in thy Christian course;
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for we have added unto all our sins this evill, to aske us a King. They were not contented with their old government, but they would alter and change it:
for we have added unto all our Sins this evil, to ask us a King. They were not contented with their old government, but they would altar and change it:
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doe thou thus, watch every sin, and watch every failing of thy life, but bend most of thy confession to God against those lusts that do most enslave and subject thee.
do thou thus, watch every since, and watch every failing of thy life, but bend most of thy Confessi to God against those Lustiest that do most enslave and Subject thee.
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Our secret sins, saith the Prophet, are in the light of thy countenance, Psal. 90.8. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. Psal. 19.12. Who can understand his errors? cleanse thou me from secret faults.
Our secret Sins, Says the Prophet, Are in the Light of thy countenance, Psalm 90.8. Thou hast Set our iniquities before thee, our secret Sins in the Light of thy countenance. Psalm 19.12. Who can understand his errors? cleanse thou me from secret Faults.
there are two instances for this, one is in Cain, Cain confest his murder, his sin was greater then it could be forgiven, speaking of the murder of his brother Abel, Gen. 4.13. Gen. 4.13. And Cain said unto the Lord, My punishment is greater then I can bear.
there Are two instances for this, one is in Cain, Cain confessed his murder, his since was greater then it could be forgiven, speaking of the murder of his brother Abel, Gen. 4.13. Gen. 4.13. And Cain said unto the Lord, My punishment is greater then I can bear.
Thus you read likewise of Judas, Judas confest his betraying of Christ, (a grosse sin) but he never confest his covetousnesse, a secret sin that made him betray Jesus Christ;
Thus you read likewise of Judas, Judas confessed his betraying of christ, (a gross since) but he never confessed his covetousness, a secret since that made him betray jesus christ;
he that did bewail and confesse his murder in betraying Christ, did not confesse and bewail his covetousnesse and hypocrisie, that were more lurking and secret evils.
he that did bewail and confess his murder in betraying christ, did not confess and bewail his covetousness and hypocrisy, that were more lurking and secret evils.
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Third Rule touching confession of sin unto God is this, When you confesse and acknowledge secretly your sins unto God, labour to greaten your sins with all the hainous circumstances and heart-humbling aggravations you can imagine.
Third Rule touching Confessi of since unto God is this, When you confess and acknowledge secretly your Sins unto God, labour to greaten your Sins with all the heinous Circumstances and heart-humbling aggravations you can imagine.
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Thus the servants of God used to do, when they confest sin unto God, they would confesse sin with all the hainous circumstances: 1 King. 8.47. Saying, We have sinned, and have done perversly, we have committed wickednesse.
Thus the Servants of God used to do, when they confessed since unto God, they would confess since with all the heinous Circumstances: 1 King. 8.47. Saying, We have sinned, and have done perversely, we have committed wickedness.
And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.
And I punished them oft in every Synagogue, and compelled them to Blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.
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Here Paul comes to aggravate his sin, there are eight aggravations that here Paul doth lay down of his sin, whereby he would greaten sin unto himself that he might be the more humble:
Here Paul comes to aggravate his since, there Are eight aggravations that Here Paul does lay down of his since, whereby he would greaten since unto himself that he might be the more humble:
First of all, they were not ordinary men that he cast into prison, but they were Saints, and to wrong them is a Sacriledge, the Saints have I cast into prison.
First of all, they were not ordinary men that he cast into prison, but they were Saints, and to wrong them is a Sacrilege, the Saints have I cast into prison.
and our Fathers, and to all the people of the Land. There are seven circumstances that Daniel useth in confessing of his sin, to aggravate his sin,
and our Father's, and to all the people of the Land. There Are seven Circumstances that daniel uses in confessing of his since, to aggravate his since,
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Fifthly, We have departed from thy precepts. Sixthly, We have not hearkened unto thy servants. Seventhly, Nor we nor our Princes, nor all the people of the land:
Fifthly, We have departed from thy Precepts. Sixthly, We have not harkened unto thy Servants. Seventhly, Nor we nor our Princes, nor all the people of the land:
but to confesse sin to God as an angry Father, is child-like with a fiduciall confidence of pardon. Dan. 9.9. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him.
but to confess since to God as an angry Father, is childlike with a fiducial confidence of pardon. Dan. 9.9. To the Lord our God belong Mercies and Forgivenesses, though we have rebelled against him.
but when confessions are mingled with hope, and come to God as a father, they work a holy brokennesse of heart, a holy tendernesse and remorse on the conscience.
but when confessions Are mingled with hope, and come to God as a father, they work a holy brokenness of heart, a holy tenderness and remorse on the conscience.
it is a great fault in many people, if they confesse their sin in crying God mercy in a generall way, they think they have made God a compensation for all the injuries they have done him,
it is a great fault in many people, if they confess their since in crying God mercy in a general Way, they think they have made God a compensation for all the injuries they have done him,
when new sins do not come to remembrance, and be humbled for them: thus David did, in Psal. 51.3. For I acknowledge my transgressions, and my sin is ever before me.
when new Sins do not come to remembrance, and be humbled for them: thus David did, in Psalm 51.3. For I acknowledge my transgressions, and my since is ever before me.
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I prescribe this rule, not that a godly man, who is under trouble of minde should take this course to recollect old sins, this may lead him to despair;
I prescribe this Rule, not that a godly man, who is under trouble of mind should take this course to recollect old Sins, this may led him to despair;
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and if there were no argument to prove secret prayer this were enough, that it is not fit for a man to confesse all the sins of his life before men. Zach. 12.12. And the Land shall mourn every family apart, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart, &c. They are to go to God and confesse their sins apart.
and if there were no argument to prove secret prayer this were enough, that it is not fit for a man to confess all the Sins of his life before men. Zach 12.12. And the Land shall mourn every family apart, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart, etc. They Are to go to God and confess their Sins apart.
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And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, &c. Saul confest his sin unto Samuel, but we never read of his confessing sin unto God. 1 Sam. 15.24.
And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, etc. Saul confessed his since unto Samuel, but we never read of his confessing since unto God. 1 Sam. 15.24.
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but how shall I get pardon for sin? It makes it enquire how to get cure and remedy for the evils which before were confest. Job 7.20. I have sinned, What shall I do unto thee, O thou preserver of men? &c. I have sinned, there is his confession:
but how shall I get pardon for since? It makes it inquire how to get cure and remedy for the evils which before were confessed. Job 7.20. I have sinned, What shall I do unto thee, Oh thou preserver of men? etc. I have sinned, there is his Confessi:
Thus the Jewes they were convinced by Peter of their great sin, insomuch as they cryed out, What shal we do to be saved? But false confession leaves men idle, and carelesse:
Thus the Jews they were convinced by Peter of their great since, insomuch as they cried out, What shall we do to be saved? But false Confessi leaves men idle, and careless:
Secondly, Holy confession of sin unto God in godly men, is attended with remorse of conscience, and with grief of heart. Psal. 38.18. For I will declare mine iniquity, I will be sorry for my sin:
Secondly, Holy Confessi of since unto God in godly men, is attended with remorse of conscience, and with grief of heart. Psalm 38.18. For I will declare mine iniquity, I will be sorry for my since:
Godly men confesse sin freely, they are freely willing to part with their lusts, therefore they confesse them to God, Job 32, 18. For I am full of matter, the spirit within me constraineth me.
Godly men confess since freely, they Are freely willing to part with their Lustiest, Therefore they confess them to God, Job 32, 18. For I am full of matter, the Spirit within me constrains me.
Thus a godly man in confessing sin his belly is as it were burst with new wine, he must needs have vent, else he is broken, he must needs confesse sin, his sin drives him to God.
Thus a godly man in confessing since his belly is as it were burst with new wine, he must needs have vent, Else he is broken, he must needs confess since, his since drives him to God.
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before these he would say, Who is the Lord? It was pangs and horrour of conscience in Judas, that forced him to acknowledge he had sinned in betraying innocent bloud.
before these he would say, Who is the Lord? It was pangs and horror of conscience in Judas, that forced him to acknowledge he had sinned in betraying innocent blood.
David confest his pride and carnal confidence in numbring the people, as well as his adultery with Bathsheba: David confest the cutting off the lap of Sauls garment,
David confessed his pride and carnal confidence in numbering the people, as well as his adultery with Bathsheba: David confessed the cutting off the lap of Saul's garment,
what though they have not uncleannesse in the flesh? what though they have escaped the pollutions of the world? yet they know they have secret and inward defilements on the spirit:
what though they have not uncleanness in the Flesh? what though they have escaped the pollutions of the world? yet they know they have secret and inward defilements on the Spirit:
A sixt difference is this, that godly men are distinct and clear to confesse these particular speciall evils that have most predominancy over them. Beloved, observe this;
A sixt difference is this, that godly men Are distinct and clear to confess these particular special evils that have most predominancy over them. beloved, observe this;
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Just like Ahimaaz when he would bring tidings to David, touching the issue of the battell with Joab and Absalom, saith he, I saw a tumult, and I heard a noyse, but I know nothing.
Just like Ahimaaz when he would bring tidings to David, touching the issue of the battle with Joab and Absalom, Says he, I saw a tumult, and I herd a noise, but I know nothing.
Seventhly, Godly men confesse sinne out of a sight and sense of sin, as it is dishonourable to God, rather then as it is a shame and a reproach unto themselves.
Seventhly, Godly men confess sin out of a sighed and sense of since, as it is dishonourable to God, rather then as it is a shame and a reproach unto themselves.
for thou wast dishonoured by my sin. When the Apostle speaks of repentance, he cals it repentance towards God, Act. 20.21. Testifying both to the Jewes, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
for thou wast dishonoured by my since. When the Apostle speaks of Repentance, he calls it Repentance towards God, Act. 20.21. Testifying both to the Jews, and also to the Greeks, Repentance towards God, and faith towards our Lord jesus christ.
Lastly, Holy confession of sin in godly men, leaves a holy awe, and a dread upon the heart, making them afraid to commit the sinne after they have confest it;
Lastly, Holy Confessi of since in godly men, leaves a holy awe, and a dread upon the heart, making them afraid to commit the sin After they have confessed it;
making them afraid to come into the occasion of that sin which they have confest; thus you read Act. 19.18. And many that beleeved came, and confessed and shewed their deeds.
making them afraid to come into the occasion of that since which they have confessed; thus you read Act. 19.18. And many that believed Come, and confessed and showed their Deeds.
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Vers. 19. Many also of them which used curious arts, brought their books together, and burned them before all men, &c. He speaks of their sorcery and witchcraft; they would burn their books, that there should not be an occasion of committing again that sin which they confest unto God. Beloved this is holy confession;
Vers. 19. Many also of them which used curious arts, brought their books together, and burned them before all men, etc. He speaks of their sorcery and witchcraft; they would burn their books, that there should not be an occasion of committing again that since which they confessed unto God. beloved this is holy Confessi;
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A godly man may commit a sin which he hath confest, but yet he retains a fear and awe upon his heart, that it shall not prevail over him in his practise.
A godly man may commit a since which he hath confessed, but yet he retains a Fear and awe upon his heart, that it shall not prevail over him in his practice.
To confesse drunkennesse, and afterwards to be drunk; to confesse profanenesse, and afterwards to profane; this is the bold adventurousnesse of wicked men:
To confess Drunkenness, and afterwards to be drunk; to confess profaneness, and afterwards to profane; this is the bold adventurousness of wicked men:
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And therefore in their prayers, (when you may be cast to hear them in publique) all their expressions in prayer, are either extolling the majesty of God, the excellency of Christ, the glory of Heaven, the riches of Grace,
And Therefore in their Prayers, (when you may be cast to hear them in public) all their expressions in prayer, Are either extolling the majesty of God, the excellency of christ, the glory of Heaven, the riches of Grace,
for the children of Israel thy servants, and confesse the sins of the children of Israel, which we have sinned against thee, both I and my fathers house have sinned. Thus David, 2 Sam. 24.10. And Davids heart smote him, after that he had numbred the people:
for the children of Israel thy Servants, and confess the Sins of the children of Israel, which we have sinned against thee, both I and my Father's house have sinned. Thus David, 2 Sam. 24.10. And Davids heart smote him, After that he had numbered the people:
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Secondly, Not only Beleevers under the Old Testament, but also Converts under the New Testament, did make conscience of confessing of sin unto God, Joh. 3.6. And were baptized of him in Jordan, confessing their sins. Act. 19.18. And many that beleeved came, and confessed, and shewed their deeds. Luk. 15.17.
Secondly, Not only Believers under the Old Testament, but also Converts under the New Testament, did make conscience of confessing of since unto God, John 3.6. And were baptised of him in Jordan, confessing their Sins. Act. 19.18. And many that believed Come, and confessed, and showed their Deeds. Luk. 15.17.
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but smote upon his brest, saying, God be mercifull to me a sinner, vers. 14. I tell you, this man went down to his house justified rather then the other, &c.
but smote upon his breast, saying, God be merciful to me a sinner, vers. 14. I tell you, this man went down to his house justified rather then the other, etc.
Then will I remember my Covenant with Jacob, &c. If they confesse their iniquity, I will remember them. Prov. 28.13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Job 33.27.
Then will I Remember my Covenant with Jacob, etc. If they confess their iniquity, I will Remember them. Curae 28.13. He that Covereth his Sins shall not prosper, but whoso Confesses and Forsaketh them shall have mercy. Job 33.27.
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A second reproof, is to those of the Popish Religion, who in stead of secret confession of sin to God in prayer, doe presse vehemently Auricular confession in the ear of the Priest.
A second reproof, is to those of the Popish Religion, who in stead of secret Confessi of since to God in prayer, do press vehemently Auricular Confessi in the ear of the Priest.
There are these severall mistakes and errors in the Popish Doctrine of Auricular confession. First, They urge the necessity of it, that you must not expect salvation without it.
There Are these several mistakes and errors in the Popish Doctrine of Auricular Confessi. First, They urge the necessity of it, that you must not expect salvation without it.
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and after that, the Councell of Trent. The Church of God in the Primitive times having no such practise, it may be exploded from being now in the Church of God.
and After that, the Council of Trent. The Church of God in the Primitive times having no such practice, it may be exploded from being now in the Church of God.
Thirdly, Consider what the Scripture doth presse concerning confession unto men, mark the text, Jam. 5.16. Confesse your faults one to another, and pray one for another, that ye may be healed.
Thirdly, Consider what the Scripture does press Concerning Confessi unto men, mark the text, Jam. 5.16. Confess your Faults one to Another, and pray one for Another, that you may be healed.
there are many faulty, many who keep the devils counsell, who groan under strong corruptions; yet will never open their mindes to have counsell and prayer from other men.
there Are many faulty, many who keep the Devils counsel, who groan under strong corruptions; yet will never open their minds to have counsel and prayer from other men.
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you are to confesse sin to those that are compassionate, that are of ability to pray for you, to those who have wisdome and can counsell you, to those who have pity that can compassionate you, to those who have experience that can advise you, to those that can give counsell, and keep counsell:
you Are to confess since to those that Are compassionate, that Are of ability to pray for you, to those who have Wisdom and can counsel you, to those who have pity that can compassionate you, to those who have experience that can Advice you, to those that can give counsel, and keep counsel:
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Chrysostome in his Homilie on Dives and Lazarus, hath this expression, If thou confesse thy sin in some mens ears, they will cast thy sins in thy face in a way of scorn:
Chrysostom in his Homily on Dives and Lazarus, hath this expression, If thou confess thy since in Some men's ears, they will cast thy Sins in thy face in a Way of scorn:
some men would deal with you as the Pharisees did with Judas; Judas when he was smitten in conscience for sin, came to the Pharisees and said to them, Here is your money again,
Some men would deal with you as the Pharisees did with Judas; Judas when he was smitten in conscience for since, Come to the Pharisees and said to them, Here is your money again,
David fell into the sin of adultery, and the sin was known among all the Gentiles, insomuch that the enemies of God spoke ill of Religion, and spoke ill of God:
David fell into the since of adultery, and the since was known among all the Gentiles, insomuch that the enemies of God spoke ill of Religion, and spoke ill of God:
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if the offender doth not confesse his sin. Josh. 22.20. Did not Achan the son of Zerah commit a trespasse in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.
if the offender does not confess his since. Josh. 22.20. Did not achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.
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Therefore for the good of the Congregation and Church, whereof thou art a member; if thy sin becomes notorious and known, thou art bound to confesse it;
Therefore for the good of the Congregation and Church, whereof thou art a member; if thy since becomes notorious and known, thou art bound to confess it;
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not that every private sin must be confest to the Church, but in case of publique scandall, thou art then to compensate to the congregation to manifest thy confession.
not that every private since must be confessed to the Church, but in case of public scandal, thou art then to compensate to the congregation to manifest thy Confessi.
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A second Case wherein you are to confesse sin to men, is, in Case of private injury done to thy neighbour, in case of wrong, personall injury done to thy neighbour, thou art to confesse sin unto him.
A second Case wherein you Are to confess since to men, is, in Case of private injury done to thy neighbour, in case of wrong, personal injury done to thy neighbour, thou art to confess since unto him.
Thirdly, You are to confesse sinne to men as well as to God, in case of extream trouble of conscience for some particular sin which you have done against God;
Thirdly, You Are to confess sin to men as well as to God, in case of extreme trouble of conscience for Some particular since which you have done against God;
if thou canst not by any help of thine own get a quiet and a calme conscience, in such a case thou mayest go to a godly and experienced friend, (make thy own choice) to reveal thy case:
if thou Canst not by any help of thine own get a quiet and a Cam conscience, in such a case thou Mayest go to a godly and experienced friend, (make thy own choice) to reveal thy case:
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There are some Interpreters that do expound that place in Jam. 5.16. Confesse your faults one to another, that is, that those that have been partners together in sin, they should goe one to another to confesse their sins:
There Are Some Interpreters that do expound that place in Jam. 5.16. Confess your Faults one to Another, that is, that those that have been partners together in since, they should go one to Another to confess their Sins:
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he went to his companions and told them, Sirs, I have often been drunken with you, I have been unchast with you, I have been as bad as you, nay worse then you;
he went to his Sodales and told them, Sirs, I have often been drunken with you, I have been unchaste with you, I have been as bad as you, nay Worse then you;
amongst whom was a young man their Captain, whom John did convert, and the story saith, that this young man now converted by Johns wholsome counsell, went to all his fellow theeves,
among whom was a young man their Captain, whom John did convert, and the story Says, that this young man now converted by Johns wholesome counsel, went to all his fellow thieves,
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he was troubled in conscience, and therefore gave them earnest counsell, that as they loved their souls, they would not walk in that way of wickednesse;
he was troubled in conscience, and Therefore gave them earnest counsel, that as they loved their Souls, they would not walk in that Way of wickedness;
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to humble you in the presence of God, that seeing God cals you to confesse sin to him, you have so many palpable and manifest defects in secret confessing of your sins to God.
to humble you in the presence of God, that seeing God calls you to confess since to him, you have so many palpable and manifest defects in secret confessing of your Sins to God.
The first Defect in confession of sin unto God is this, that when men come to confesse sin to God, they have such a barrennesse and confusion on their spirits, that they cannot call to remembrance their particular sins to confesse them.
The First Defect in Confessi of since unto God is this, that when men come to confess since to God, they have such a Barrenness and confusion on their spirits, that they cannot call to remembrance their particular Sins to confess them.
Hildersham hath a good note descanting on them words in 1 Joh. 1.8. If we say that we have no sin, we deceive our selves, and the truth is not in us.
Hildersham hath a good note descanting on them words in 1 John 1.8. If we say that we have no since, we deceive our selves, and the truth is not in us.
This was the fault of Bellarmine, when his Confessor came unto him, Bellarmine did protest unto him, that he did not know one sin that he was guilty of to confesse unto the Priest:
This was the fault of Bellarmine, when his Confessor Come unto him, Bellarmine did protest unto him, that he did not know one since that he was guilty of to confess unto the Priest:
yet they are so confused, so indistinct in the knowledge of their own wayes, that they have only generall confessions, Lord we have sinned, Lord we have done evill in thy sight,
yet they Are so confused, so indistinct in the knowledge of their own ways, that they have only general confessions, Lord we have sinned, Lord we have done evil in thy sighed,
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Moses complained of the peoples incredulity, of his own naturall infirmity, but Moses did not complain of his slavish fear, that if he should go to Egypt there were men that would kill him;
Moses complained of the peoples incredulity, of his own natural infirmity, but Moses did not complain of his slavish Fear, that if he should go to Egypt there were men that would kill him;
Beloved, this is a Defect that doth many times cleave to godly men to leave out their predominant sins and to confesse sins but of an ordinary incussion.
beloved, this is a Defect that does many times cleave to godly men to leave out their predominant Sins and to confess Sins but of an ordinary incussion.
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many men will be large in confessing the sins of their life, but seldome or never bewail the sins of nature, that vicious inclination in the heart to sin;
many men will be large in confessing the Sins of their life, but seldom or never bewail the Sins of nature, that vicious inclination in the heart to sin;
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very few but David in the Old Testament, and Paul in the New, who did sufficiently confesse originall sin, David in the Old Testament, Psal. 51. there he begins to bewail the root of those sins which he was guilty of.
very few but David in the Old Testament, and Paul in the New, who did sufficiently confess original since, David in the Old Testament, Psalm 51. there he begins to bewail the root of those Sins which he was guilty of.
this is a fault which Christians many times are guilty of, many men rest contented with a confused and a generall confession of sin when they doe not come to any distinct view of their particular sins, there is a tumult in the conscience;
this is a fault which Christians many times Are guilty of, many men rest contented with a confused and a general Confessi of since when they do not come to any distinct view of their particular Sins, there is a tumult in the conscience;
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then in confession of sin unto God, what should we do to be helpt against these Defects? For answer, that ye may not be guilty of these Defects in confession of sin,
then in Confessi of since unto God, what should we do to be helped against these Defects? For answer, that you may not be guilty of these Defects in Confessi of since,
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First, Get a clear insight into Gods Law, that it may discover sin to you, by the Law is the knowledge of sin, Rom. 3.20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight:
First, Get a clear insight into God's Law, that it may discover since to you, by the Law is the knowledge of since, Rom. 3.20. Therefore by the Deeds of the Law, there shall no Flesh be justified in his sighed:
for by the Law is the knowledge of sin. Jam. 1.23. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his naturall face in a glasse.
for by the Law is the knowledge of since. Jam. 1.23. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glass.
beloved, get a knowledge of the spiritualnesse of Gods Law, of the extent of Gods Law, that the Law doth reach the inward man, that Gods Law reacheth to those very first motions of the soul, those very inclinations to sin that are in thine heart, be acquainted with the Law,
Beloved, get a knowledge of the spiritualness of God's Law, of the extent of God's Law, that the Law does reach the inward man, that God's Law reaches to those very First motions of the soul, those very inclinations to since that Are in thine heart, be acquainted with the Law,
In a Convulsion Fit, they would wish them at that time, to look their face in a glasse, that when the Patient doth see what an ugly countenance he hath,
In a Convulsion Fit, they would wish them At that time, to look their face in a glass, that when the Patient does see what an ugly countenance he hath,
and this will bring you on your knees. Secondly, If you would confesse sin aright, observe diligently your own waies and hearts. Prov. 4.25. Let thine eyes look right on, and let thine eye-lids look straight before thee.
and this will bring you on your knees. Secondly, If you would confess since aright, observe diligently your own ways and hearts. Curae 4.25. Let thine eyes look right on, and let thine eyelids look straight before thee.
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Look right before you and ponder the waies of your feet, and that is the way to have you established and keep you from falling, keep a distinct knowledg over your hearts and wayes.
Look right before you and ponder the ways of your feet, and that is the Way to have you established and keep you from falling, keep a distinct knowledge over your hearts and ways.
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Fourthly, Call to remembrance some old transgression of many years past before thy conversion, and muster up these sins together, that so thou mightest have matter of complaint and confession before God.
Fourthly, Call to remembrance Some old Transgression of many Years passed before thy conversion, and muster up these Sins together, that so thou Mightest have matter of complaint and Confessi before God.
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this David did when he found his heart dull and sluggish, he would call to mind the sins of his youth,, Psalm 19. When you see that your hearts grow barren of spirituall matter through heedlesnesse, goe then and ransack your old wayes, what did you 20 years agoe, let conscience gawle you for that, that so you may have matter enough to confesse unto God.
this David did when he found his heart dull and sluggish, he would call to mind the Sins of his youth,, Psalm 19. When you see that your hearts grow barren of spiritual matter through heedlesnesse, go then and ransack your old ways, what did you 20 Years ago, let conscience gawle you for that, that so you may have matter enough to confess unto God.
This rule doth not appertain to Christians under trouble of conscience but only to those Christians that are sluggish and barren of any spirituall complaints and confessions in Gods presence.
This Rule does not appertain to Christians under trouble of conscience but only to those Christians that Are sluggish and barren of any spiritual complaints and confessions in God's presence.
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Saul did there commit a farre lesse sin then Davids was, to wit, adultery, Saul did only for his private use spare the fattest of his sheep and oxen, it was little or nothing in comparison of Davids sin,
Saul did there commit a Far less since then Davids was, to wit, adultery, Saul did only for his private use spare the Fattest of his sheep and oxen, it was little or nothing in comparison of Davids since,
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A second Direction is this, Depend not upon the most in larged and the most sensible confessions that ever you have made to God, suppose thou hast poured out thy soul to God, thou art never the better:
A second Direction is this, Depend not upon the most in larged and the most sensible confessions that ever you have made to God, suppose thou hast poured out thy soul to God, thou art never the better:
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Thirdly, Take this Direction, that when you confesse sin to God and are the most vile in your own eyes, you are then most amiable in Gods eye: Cant. 1.6. Look not upon me because I am black, because the sun hath looked upon me.
Thirdly, Take this Direction, that when you confess since to God and Are the most vile in your own eyes, you Are then most amiable in God's eye: Cant 1.6. Look not upon me Because I am black, Because the sun hath looked upon me.
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I, but in vers. 8. My Love, my Dove, thou art the fairest among women: Christ lookt on her as the fairest among women: so likewise in Cant. 2.14. O my Dove, that art in the clefts of the rock, in the secret places of the staires:
I, but in vers. 8. My Love, my Dove, thou art the Fairest among women: christ looked on her as the Fairest among women: so likewise in Cant 2.14. Oh my Dove, that art in the clefts of the rock, in the secret places of the stairs:
When the poor Dove the Church lay in a hole under the stairs bewailing and mourning like a Dove for her sinfulnesse, O saith Christ to her, let me see thy face,
When the poor Dove the Church lay in a hold under the stairs bewailing and mourning like a Dove for her sinfulness, Oh Says christ to her, let me see thy face,
It is worth your notice, Job when he was afflicted by God in having botches and boyles all over his body, it is said, Job made his complaint to God, chap. 7. vers. 20. I have sinned, what shall I doe unto thee, O thou preserver of men? I have sinned saith Job, but what doth God say of Job? in all this Job sinned not, Job 1.22. In all this Job sinned not, nor charged God foolishly.
It is worth your notice, Job when he was afflicted by God in having botches and boils all over his body, it is said, Job made his complaint to God, chap. 7. vers. 20. I have sinned, what shall I do unto thee, Oh thou preserver of men? I have sinned Says Job, but what does God say of Job? in all this Job sinned not, Job 1.22. In all this Job sinned not, nor charged God foolishly.
First, The manner of bringing in this Act of God, the Psalmist doth not bring it in thus, with an Ergo, I said I will confesse my transgression to the Lord,
First, The manner of bringing in this Act of God, the Psalmist does not bring it in thus, with an Ergo, I said I will confess my Transgression to the Lord,
Didst thou ever purpose to be unclean, and it may be thou wast interrupted, that thou couldst not have secrecy and opportunity? why, God will punish thee for thy purpose,
Didst thou ever purpose to be unclean, and it may be thou wast interrupted, that thou Couldst not have secrecy and opportunity? why, God will Punish thee for thy purpose,
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but wouldst thou confesse sin? thou canst not break thy heart, but wouldst thou break thy heart? God looks on your purposes with approbation, as well as your practises.
but Wouldst thou confess since? thou Canst not break thy heart, but Wouldst thou break thy heart? God looks on your Purposes with approbation, as well as your practises.
A notable passage, Luk. 21. Peter, Peter, saith Christ, Satan hath desired to winnow thee like wheat, I have (actually) prayed: the hurt was only the devils purpose, and the devils desire;
A notable passage, Luk. 21. Peter, Peter, Says christ, Satan hath desired to winnow thee like wheat, I have (actually) prayed: the hurt was only the Devils purpose, and the Devils desire;
but when the temptation was but in the desire, then saith Christ, I have actually prayed for thee. O fall down and admire the condescension of Christ, he doth crown your purposes and endeavours, and desires:
but when the temptation was but in the desire, then Says christ, I have actually prayed for thee. Oh fallen down and admire the condescension of christ, he does crown your Purposes and endeavours, and Desires:
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and forgivenesse of sin, I confessed, and God forgave. You have frequent testimonies that inculcate this on your thoughts, Prov. 28.13. He that covereth his sins, shall not prosper;
and forgiveness of since, I confessed, and God forgave. You have frequent testimonies that inculcate this on your thoughts, Curae 28.13. He that Covereth his Sins, shall not prosper;
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so saith God, I will deal with sin as I dealt with Pharaoh you shal never be troubled more with them, not unto condemnation, you need not fear the rising of sin again, against you;
so Says God, I will deal with since as I dealt with Pharaoh you shall never be troubled more with them, not unto condemnation, you need not Fear the rising of since again, against you;
sin is not like unto light weeds in the Sea, that will swim of themselves, but Lead that is cast into the Sea, the allusion holds here, Exod. 15.10. Thou didst blow with the wind, the Sea covered them, they sank as lead in the mighty waters.
since is not like unto Light weeds in the Sea, that will swim of themselves, but Led that is cast into the Sea, the allusion holds Here, Exod 15.10. Thou didst blow with the wind, the Sea covered them, they sank as led in the mighty waters.
God when he pardons sins he casts them into the bottom of the Sea, it lies like lead, it can never rise of it self in a way of condemnation to a justified man, to a pardoned sinner.
God when he Pardons Sins he Cast them into the bottom of the Sea, it lies like led, it can never rise of it self in a Way of condemnation to a justified man, to a pardoned sinner.
Thirdly, Pardon of sin is expressed in Scripture, by blotting out, Act. 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, &c. Isa. 43.25, I, even I am he, that blotteth out thy transgressions for mine owne sake.
Thirdly, Pardon of since is expressed in Scripture, by blotting out, Act. 3.19. repent you Therefore, and be converted, that your Sins may be blotted out, etc. Isaiah 43.25, I, even I am he, that blots out thy transgressions for mine own sake.
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This is a metaphor taken from men, when a man is not able to pay his debt, the Creditor doth cancel the Bond, blots out the writing and breaks the Seal, that nothing shall prevail in Law against this poore man.
This is a metaphor taken from men, when a man is not able to pay his debt, the Creditor does cancel the Bound, blots out the writing and breaks the Seal, that nothing shall prevail in Law against this poor man.
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So the Lord doth cancell the bond, and blots out the writing, that neither sin, nor the Devill shall have any processe against him in a way of condemnation.
So the Lord does cancel the bound, and blots out the writing, that neither since, nor the devil shall have any process against him in a Way of condemnation.
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Fourthly, Pardon of sin is expressed in Scripture by acquitting of a man from his iniquity, Job 10.14. If I sin, then thou markest me, and thou wilt not, or, acquit me (not set me free) from mine iniquity. Acquitting is equivalent to a term of Law, giving you a discharge and dismission of the Court;
Fourthly, Pardon of since is expressed in Scripture by acquitting of a man from his iniquity, Job 10.14. If I sin, then thou markest me, and thou wilt not, or, acquit me (not Set me free) from mine iniquity. Acquitting is equivalent to a term of Law, giving you a discharge and dismission of the Court;
Fifthly, Pardon of sin is called in Scripture a covering of sin, Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered.
Fifthly, Pardon of since is called in Scripture a covering of since, Psalm 32.1. Blessed is he whose Transgression is forgiven, whose since is covered.
Beloved, if pardon of sin had consisted in the removing of sin, we had been undone, pardon of sin doth not consist in the removall of all sin out of a man,
beloved, if pardon of since had consisted in the removing of since, we had been undone, pardon of since does not consist in the removal of all since out of a man,
Sixtly, Pardon of sinne is expressed in Scripture, by washing and purging away of sin, Psalm. 51.2. Wash me throughly from mine iniquity, and clense me from my sin;
Sixty, Pardon of sin is expressed in Scripture, by washing and purging away of since, Psalm. 51.2. Wash me thoroughly from mine iniquity, and cleanse me from my since;
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Seaventhly, pardon of sin is expressed in Scripture, by not remembring of sin, Jer. 31.34. For I will forgive their iniquity, and I will remember their sin no more.
Seaventhly, pardon of since is expressed in Scripture, by not remembering of since, Jer. 31.34. For I will forgive their iniquity, and I will Remember their since no more.
It is a word drawn from Merchants, when they have a friend that owes them money that they care not whether they receive or no, they doe not put it down in their Book.
It is a word drawn from Merchant's, when they have a friend that owes them money that they care not whither they receive or no, they do not put it down in their Book.
First, in regard of Gods decree, and so sin is forgiven, before all Worlds, because God intended to deliver the Elect, that such a remnant and number of men should have sin pardoned.
First, in regard of God's Decree, and so since is forgiven, before all World's, Because God intended to deliver the Elect, that such a remnant and number of men should have since pardoned.
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and this cannot be taken away by pardon, the sin is a sin, though it be pardoned, the pollution of sin is not taken away by pardon, the blot remains.
and this cannot be taken away by pardon, the since is a since, though it be pardoned, the pollution of since is not taken away by pardon, the blot remains.
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and this is properly the nature of forgivenesse of sin, it is a gracious and a free act of God, whereby he acquits a sinner from eternall guilt and eternall punishment, that is due to all his sins in an eternall punishment, God doth not acquit a pardoned man from externall punishments, God may pardon thy sin,
and this is properly the nature of forgiveness of since, it is a gracious and a free act of God, whereby he acquits a sinner from Eternal guilt and Eternal punishment, that is due to all his Sins in an Eternal punishment, God does not acquit a pardoned man from external punishments, God may pardon thy since,
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The second particular is, What kind of confession of sin is it that hath such a necessary connexion with forgivenesse of sin, I confest and thou forgavest.
The second particular is, What kind of Confessi of since is it that hath such a necessary connexion with forgiveness of since, I confessed and thou forgavest.
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but a free, asul, & ingenuous confession, that is the meaning of that phrase, Psa. 32.21. Blessed is the man to whom the Lord imputeth notiniquity, and in whose spirit there is no guil;
but a free, asul, & ingenuous Confessi, that is the meaning of that phrase, Psa. 32.21. Blessed is the man to whom the Lord imputeth notiniquity, and in whose Spirit there is no guile;
Secondly, that confession which hath pardon annexed to it is a penitentiall confession, a confession that hath sorrow of heart mixt with it, Psalm. 38.18. For I will declare mine iniquity, I will be sorry for my sin:
Secondly, that Confessi which hath pardon annexed to it is a penitential Confessi, a Confessi that hath sorrow of heart mixed with it, Psalm. 38.18. For I will declare mine iniquity, I will be sorry for my since:
and hee shall put a covering upon his upper lip, and shall cry Ʋnclean, unclean, is worth your notice, he was to cry twice, I am unclean, I am unclean;
and he shall put a covering upon his upper lip, and shall cry Ʋnclean, unclean, is worth your notice, he was to cry twice, I am unclean, I am unclean;
Secondly, he must cover his lip, to note shame that must be mingled with his sorrow, to shew, that to us that have an unclean leprosie of sin in us, the crying I am unclean, unclean, is not enough;
Secondly, he must cover his lip, to note shame that must be mingled with his sorrow, to show, that to us that have an unclean leprosy of since in us, the crying I am unclean, unclean, is not enough;
Third Concomitant of confession, that hath pardon annexed to it, is this, That there must be a voluntary and a free leaving of those sins which we doe confesse.
Third Concomitant of Confessi, that hath pardon annexed to it, is this, That there must be a voluntary and a free leaving of those Sins which we do confess.
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To confesse sin, yet to have a lothnesse in the spirit to part with it, is no reall confessing of sin, Prov. 28.13. He that covereth his sin shall not prosper, but who so confesseth and forsaketh them shall have mercy.
To confess since, yet to have a loathness in the Spirit to part with it, is no real confessing of since, Curae 28.13. He that Covereth his since shall not prosper, but who so Confesses and Forsaketh them shall have mercy.
One cals confession a spiritual vomit, you know a man that is burdned in the stomach, would be willingly rid of that load on his stomach that doth oppresse nature;
One calls Confessi a spiritual vomit, you know a man that is burdened in the stomach, would be willingly rid of that load on his stomach that does oppress nature;
Fifthly, that confession that hath pardon annexed to it, is joined with a holy aw and fear of running into the commission of those sins that we do confess to God, Psal. 38.18. compared with Ps. 39.1. For I wil declare mine iniquity, I will be sorry for my sin.
Fifthly, that Confessi that hath pardon annexed to it, is joined with a holy awe and Fear of running into the commission of those Sins that we do confess to God, Psalm 38.18. compared with Ps. 39.1. For I will declare mine iniquity, I will be sorry for my since.
The third particular is to shew you, How doth this connexion between confession of sin and forgivenesse of sin consist with the freenesse of Gods grace in pardoning of sin, in placing a connexion between pardon and confession? How doth this consist with the freeness of Gods grace in pardoning of sin? For answer;
The third particular is to show you, How does this connexion between Confessi of since and forgiveness of since consist with the freeness of God's grace in pardoning of since, in placing a connexion between pardon and Confessi? How does this consist with the freeness of God's grace in pardoning of since? For answer;
as the Papists doe, this would overthrow the free Grace of God in forgiving sin: though we doe place a connexion between confessing sin and pardon of sin;
as the Papists do, this would overthrow the free Grace of God in forgiving since: though we do place a connexion between confessing since and pardon of since;
but yet confession of sin is that cause which Logicians call (Causa sine qua non) without which pardon of sin shall never be obtained, I confest and thou forgavest.
but yet Confessi of since is that cause which Logicians call (Causa sine qua non) without which pardon of since shall never be obtained, I confessed and thou forgavest.
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Lastly, This connexion between confessing sin and Gods forgiving sin, is not as if our confession did bear any proportion in a way of satisfaction to Gods forgiving of sin;
Lastly, This connexion between confessing since and God's forgiving since, is not as if our Confessi did bear any proportion in a Way of satisfaction to God's forgiving of since;
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The first objection is this, Why but you will say, what need all this pressing of confession of sin, urging, that there is a necessary connexion between mans confession of sin and Gods forgiving sin? what needs confession? doth not Gods eyes run to and fro the earth? doth not God behold the evill and the good,
The First objection is this, Why but you will say, what need all this pressing of Confessi of since, urging, that there is a necessary connexion between men Confessi of since and God's forgiving since? what needs Confessi? does not God's eyes run to and from the earth? does not God behold the evil and the good,
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and fully knoweth all the evils under the Sun? what need we tell God when he knoweth all things? This Objection the Anabaptists make against confession of sin. For answer;
and Fully Knoweth all the evils under the Sun? what need we tell God when he Knoweth all things? This Objection the Anabaptists make against Confessi of since. For answer;
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First, Negatively, we doe not confesse sin because only of Gods Soveraignty, because God will have us to confesse sin, Gods Soveraignty may command us and say, You shal come with ropes about your Necks,
First, Negatively, we do not confess since Because only of God's Sovereignty, Because God will have us to confess since, God's Sovereignty may command us and say, You shall come with ropes about your Necks,
First, though God doth see our sins, yet we are bound to confesse our sins that we may see them our selves, that we may put memory and conscience and heart a work, in the review and in the remembrance of our evils, we do not confesse sin to inform God,
First, though God does see our Sins, yet we Are bound to confess our Sins that we may see them our selves, that we may put memory and conscience and heart a work, in the review and in the remembrance of our evils, we do not confess since to inform God,
Confession of sin saith Bernard, is enjoined by God for this reason; that thou mightest magnifie the greatnesse of grace, and see the greatnesse of sin;
Confessi of since Says Bernard, is enjoined by God for this reason; that thou Mightest magnify the greatness of grace, and see the greatness of since;
and be clear when thou judgest: it confesseth Gods Mercy, and this Paul doth, 1 Tim. 1.13. who was before a Blasphemer, and a persecutor, and injurious;
and be clear when thou Judges: it Confesses God's Mercy, and this Paul does, 1 Tim. 1.13. who was before a Blasphemer, and a persecutor, and injurious;
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Again, Of confession of sin there is great use, because it doth ease the minde, it gives vent to a troubled minde, concealed guilt breeds horrour and hell in the conscience;
Again, Of Confessi of since there is great use, Because it does ease the mind, it gives vent to a troubled mind, concealed guilt breeds horror and hell in the conscience;
it is an ingenuous clearnesse when a man can open himself to God in free confession, which doth allay the anguish and trouble of minde, Job 32.18. For I am full of matter, the Spirit within me constraineth me, vers. 19. Behold, my Belly is as Wine which hath no vent, it is ready to burst like new bottles:
it is an ingenuous clearness when a man can open himself to God in free Confessi, which does allay the anguish and trouble of mind, Job 32.18. For I am full of matter, the Spirit within me constrains me, vers. 19. Behold, my Belly is as Wine which hath no vent, it is ready to burst like new bottles:
Therefore if God receives no injury by my sin, what need I confesse sin to God? Beloved, this is an objection that the Antinomians make: For answer,
Therefore if God receives no injury by my since, what need I confess since to God? beloved, this is an objection that the Antinomians make: For answer,
yet this is no thanks to a sinner, for a sinner doth, what in him lies to take all glory from God, to pull God out of heaven, it is no thankes to thee that God is never the worse for thy sin.
yet this is no thanks to a sinner, for a sinner does, what in him lies to take all glory from God, to pull God out of heaven, it is no thanks to thee that God is never the Worse for thy since.
how may it be known whether God hath forgiven you your iniquities? There are ten ways to discover this, I shal divide them into this order, there are six Concomitants, that doe attend a person in a pardoned estate,
how may it be known whither God hath forgiven you your iniquities? There Are ten ways to discover this, I shall divide them into this order, there Are six Concomitants, that do attend a person in a pardoned estate,
Interpreters doe give this sense of that promise, you read of two things, a white Stone, and a new name written in that stone, the white stone, it is an expression, borrowed from the practise of the Gentiles, who in their Judicature did use a white stone;
Interpreters do give this sense of that promise, you read of two things, a white Stone, and a new name written in that stone, the white stone, it is an expression, borrowed from the practice of the Gentiles, who in their Judicature did use a white stone;
Fourthly, Forgivenesse of sin, is accompanied in Scripture, with a cordiall forgiving other men all the personall wrongs and injuries that they have done you. Mat 18.35. So likewise shall my heavenly Father do unto you, if ye from your heart forgive not every one his brother their trespasses:
Fourthly, Forgiveness of since, is accompanied in Scripture, with a cordial forgiving other men all the personal wrongs and injuries that they have done you. Mathew 18.35. So likewise shall my heavenly Father do unto you, if you from your heart forgive not every one his brother their Trespasses:
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It is in the Lords prayer annexed, forgive us our trespasses, Mat. 6. So that forgiving of other men is in Scripture as an Attendant or Concomitant of Gods forgiving us, Put on as the Elect of God, saith the Apostle, bowels of mercy, forbearing and forgiving one another.
It is in the lords prayer annexed, forgive us our Trespasses, Mathew 6. So that forgiving of other men is in Scripture as an Attendant or Concomitant of God's forgiving us, Put on as the Elect of God, Says the Apostle, bowels of mercy, forbearing and forgiving one Another.
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A fifth Concomitant that attends forgivenesse of sin, is repentance from dead works: repentance for sin is a Concomitant that is ever joyned with the forgivenesse of sin: Act. 5. •1.
A fifth Concomitant that attends forgiveness of since, is Repentance from dead works: Repentance for since is a Concomitant that is ever joined with the forgiveness of since: Act. 5. •1.
There are few of them that do incline to the affirmative, because God hath expresly tied himself in the Word, that pardon must have repentance for sin.
There Are few of them that do incline to the affirmative, Because God hath expressly tied himself in the Word, that pardon must have Repentance for since.
therefore in Scripture pardoning mercy and subduing grace, they are both joyned together, Mic. 7.19. He will turn again, he will have compassion upon us, he will subdue our iniquities,
Therefore in Scripture pardoning mercy and subduing grace, they Are both joined together, Mic. 7.19. He will turn again, he will have compassion upon us, he will subdue our iniquities,
but godly men do not play with their sins, but doe with their lusts as a warrier, they do conflict with lusts on these terms, that either we must kill them, or they will kill us.
but godly men do not play with their Sins, but do with their Lustiest as a warrior, they do conflict with Lustiest on these terms, that either we must kill them, or they will kill us.
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I may sitly resemble such men as these to the Persians, who had one Festivall annually where they used this custome, that they laboured to finde out all their venomous creatures,
I may sitly resemble such men as these to the Persians, who had one Festival annually where they used this custom, that they laboured to find out all their venomous creatures,
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this is laid down in the 7. of Micah, the Prophet brings in the Churches crying out in the extolling of God, Who is a God like unto thee, pardoning iniquity, transgression and sin!
this is laid down in the 7. of micah, the Prophet brings in the Churches crying out in the extolling of God, Who is a God like unto thee, pardoning iniquity, Transgression and since!
a pardoned man admires God, because his grace is free, and his bounty is great: and a pardoned man abaseth self, because he seeth sin exceeding sinfull, Nehem. 9.
a pardoned man admires God, Because his grace is free, and his bounty is great: and a pardoned man abaseth self, Because he sees since exceeding sinful, Nehemiah 9.
Psal. 38. when the Psalmist said, he would declare his iniquity: then in Psal. 39. he saith, I will take heed to my wayes, as if he should have said, I am sorry for my sin,
Psalm 38. when the Psalmist said, he would declare his iniquity: then in Psalm 39. he Says, I will take heed to my ways, as if he should have said, I am sorry for my since,
and I will persist in my sin, saith Job, If I sin as they charge me, what followes? then God will not take away mine iniquity, he will not pardon my sin:
and I will persist in my since, Says Job, If I sin as they charge me, what follows? then God will not take away mine iniquity, he will not pardon my since:
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A fourth Character, He in whom sin is pardoned, is a man in whom is no guile, Psal. 32. some do take guile in a particular sense, others extend it more largely,
A fourth Character, He in whom since is pardoned, is a man in whom is no guile, Psalm 32. Some do take guile in a particular sense, Others extend it more largely,
many are of soft dispositions, are naturally inclined to tears; this is not grace, but the ingenuousnesse and softnesse of Nature; all cannot sorrow a like:
many Are of soft dispositions, Are naturally inclined to tears; this is not grace, but the ingenuousness and softness of Nature; all cannot sorrow a like:
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yet mark, when David lost Absalom, O what a fit of sorrow was he in, crying out, O my son Absalom, my son, my son Absalom, would God I had dyed for thee, O Absalom my son, my son.
yet mark, when David lost Absalom, O what a fit of sorrow was he in, crying out, Oh my son Absalom, my son, my son Absalom, would God I had died for thee, Oh Absalom my son, my son.
First, Know and consider, that mortifying grace is a consequent of pardon of sin, and therefore doth not go before it: Micah 7.18. He will turn again, he will have compassion upon us, he will subdue our iniquities &c. the promise followes, I will subdue thine iniquitie, saith God, be not troubled, I have pardoned thee.
First, Know and Consider, that mortifying grace is a consequent of pardon of since, and Therefore does not go before it: micah 7.18. He will turn again, he will have compassion upon us, he will subdue our iniquities etc. the promise follows, I will subdue thine iniquity, Says God, be not troubled, I have pardoned thee.
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as first it may be a godly Christian doth extend mortification beyond its bounds, as thus, it may be thou doest extend mortification not to a gracious suppression of sin,
as First it may be a godly Christian does extend mortification beyond its bounds, as thus, it may be thou dost extend mortification not to a gracious suppression of since,
So sin in the heart, the branches are cut off by mortification, the luxuriant buddings, and blossomings, and breakings forth of sin, they are cut off;
So since in the heart, the branches Are Cut off by mortification, the luxuriant buddings, and blossomings, and breakings forth of since, they Are Cut off;
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but the stump, the root of the originall sin, from which all sin flowes and growes that remains. Dan 7.12. As concerning the rest of the beasts, they had their dominion taken away;
but the stump, the root of the original since, from which all since flows and grows that remains. Dan 7.12. As Concerning the rest of the beasts, they had their dominion taken away;
therefore a sin may be fully pardoned, when it is not fully subdued, because sanctification and mortification cannot hold equipage and proportion with remission of sin.
Therefore a since may be Fully pardoned, when it is not Fully subdued, Because sanctification and mortification cannot hold equipage and proportion with remission of since.
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Lastly, Consider this, that the confessing and contesting with corruptions, is in the account of God lookt upon as the mortification of corruption. Deut. 22.23.
Lastly, Consider this, that the confessing and contesting with corruptions, is in the account of God looked upon as the mortification of corruption. Deuteronomy 22.23.
If a Damosell that is a virgin be betrothed unto an husband, and a man finde her in the City and lye with her, Vers. 24. Then ye shall bring them both out unto the gate of the City,
If a Damosel that is a Virgae be betrothed unto an husband, and a man find her in the city and lie with her, Vers. 24. Then you shall bring them both out unto the gate of the city,
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and account thee guiltlesse, when it hath not thy consent; when thou labourest to suppresse vicious corruptions of the heart, God doth hold thee guiltlesse,
and account thee guiltless, when it hath not thy consent; when thou labourest to suppress vicious corruptions of the heart, God does hold thee guiltless,
It is a text that I have made use of in the 11. chapter of Leviticus, Divines make great use of it for the comforting of troubled consciences, in the 33. vers.
It is a text that I have made use of in the 11. chapter of Leviticus, Divines make great use of it for the comforting of troubled Consciences, in the 33. vers.
if sin be in your heart as an unclean thing in a fountain of water, that by reason of your continual motion unto God, your running unto God, you have a principle in you to empty your selves,
if since be in your heart as an unclean thing in a fountain of water, that by reason of your continual motion unto God, your running unto God, you have a principle in you to empty your selves,
First, It is possible the conscience of a good man may be so disordered through the impetuousnesse of passion and lust, that he may think he doth well when he doth ill,
First, It is possible the conscience of a good man may be so disordered through the impetuousness of passion and lust, that he may think he does well when he does ill,
therefore his conscience never smites him. As it was with Paul, Act. 26.9. I verily thought with my self, that I ought to do many things contrary to the Name of Jesus of Nazareth.
Therefore his conscience never smites him. As it was with Paul, Act. 26.9. I verily Thought with my self, that I ought to do many things contrary to the Name of jesus of Nazareth.
Could Jonah 's conscience smite him for his anger when he said he did well? Lord how farre will a godly man goe towards the suburbs of hell if God shall let him alone!
Could Jonah is conscience smite him for his anger when he said he did well? Lord how Far will a godly man go towards the suburbs of hell if God shall let him alone!
thus the godly in the Old Testament lived in the sin of Polygamie, marrying of many wives, they knew not it was a sin, had they took liberty to take as many wives as they would.
thus the godly in the Old Testament lived in the since of Polygamy, marrying of many wives, they knew not it was a since, had they took liberty to take as many wives as they would.
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Thirdly, take this by way of answer, that the conscience of a pardoned sinner, may be so farre benummed, that a man may continue under the guilt of known sins,
Thirdly, take this by Way of answer, that the conscience of a pardoned sinner, may be so Far benumbed, that a man may continue under the guilt of known Sins,
this is a further gradation, that when he knoweth he sins against God, yet I say conscience may be so farre benummed, that for a season he may not be tortured and smitten in conscience for his sin:
this is a further gradation, that when he Knoweth he Sins against God, yet I say conscience may be so Far benumbed, that for a season he may not be tortured and smitten in conscience for his since:
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yet at another time, his conscience did not smite him for murdering Ʋriah. Again at another time Davids conscience smote him but for vain-glory in numbring the people:
yet At Another time, his conscience did not smite him for murdering Ʋriah. Again At Another time Davids conscience smote him but for vainglory in numbering the people:
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To give you an instance for this, it is plain in the case of David, David committed adultery with Bathsheba, but he did not put his conscience on work to check him for his sin,
To give you an instance for this, it is plain in the case of David, David committed adultery with Bathsheba, but he did not put his conscience on work to check him for his since,
Sixthly, This is the furthest step of all, take this for thy comfort, It is possible that the conscience of a pardoned sinner may not smite him for those very sins that a heathen man by the light of a naturall conscience may be ashamed of,
Sixthly, This is the furthest step of all, take this for thy Comfort, It is possible that the conscience of a pardoned sinner may not smite him for those very Sins that a heathen man by the Light of a natural conscience may be ashamed of,
these six steps are near going down to the shambles of death, yet it is possible that a pardoned sinner may have his conscience thus deluded and out of office.
these six steps Are near going down to the shambles of death, yet it is possible that a pardoned sinner may have his conscience thus deluded and out of office.
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First, Though a pardoned man may have sometimes conscience asleep, yet that pardoned man dares not be so bold and adventurous to fin against conscience as wicked men do:
First, Though a pardoned man may have sometime conscience asleep, yet that pardoned man dares not be so bold and adventurous to fin against conscience as wicked men do:
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and it have turned the hair white, and there be quick raw flesh in the rising, &c. Here were two symptomes of the plague of Leprosie, the growing of white hair in the s•re, then, raw flesh in the rising:
and it have turned the hair white, and there be quick raw Flesh in the rising, etc. Here were two symptoms of the plague of Leprosy, the growing of white hair in the s•re, then, raw Flesh in the rising:
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First, The turning of the hair white in the sore, they note to be continuance in sin, living from youth to old age in sin, till the hair be white and gray.
First, The turning of the hair white in the soar, they note to be Continuance in since, living from youth to old age in since, till the hair be white and grey.
wicked men take sensuall delights to still the checks and voice of conscience, so Saul did 1 Sam. 16.14. But the spirit of the Lord departed from Saul, and an evill spirit from the Lord troubled him.
wicked men take sensual delights to still the Checks and voice of conscience, so Saul did 1 Sam. 16.14. But the Spirit of the Lord departed from Saul, and an evil Spirit from the Lord troubled him.
And I have seen folly in the Prophets of Samaria, they prophesied in Baal, and caused my people Israel to erre. Vers. 14. I have seen also in the Prophets of Jerusalem, an horrible thing;
And I have seen folly in the prophets of Samaria, they prophesied in Baal, and caused my people Israel to err. Vers. 14. I have seen also in the prophets of Jerusalem, an horrible thing;
Sixthly, A godly man doth not wallow and continue in a custome of sin, that so custome in his sin, might take away conscience of his sin. Ephes. 4.19. Who being past feeling, have given themselves over to lasciviousnesse, to work all uncleannesse with greedinesse.
Sixthly, A godly man does not wallow and continue in a custom of since, that so custom in his since, might take away conscience of his since. Ephesians 4.19. Who being passed feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness.
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a look from Jesus eye, and the Cock crowing made Peter weep, he went out and wept bitterly, a rebuke to David from the Prophet, made him cry out, Lord I have sinned. A reprobate conscience is not so easily put into office, it doth not reprove him, there must be much adoe and great labour taken before his dead conscience will hear the rebukes of the Word, there is more a doe with a wicked man to have his conscience in office then with a godly man.
a look from jesus eye, and the Cock crowing made Peter weep, he went out and wept bitterly, a rebuke to David from the Prophet, made him cry out, Lord I have sinned. A Reprobate conscience is not so Easily put into office, it does not reprove him, there must be much ado and great labour taken before his dead conscience will hear the rebukes of the Word, there is more a do with a wicked man to have his conscience in office then with a godly man.
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and doth not smite him for sin, yet some time before he dyes, his conscience shall smite him for sin, there is no godly man in the world but under known sins,
and does not smite him for since, yet Some time before he dies, his conscience shall smite him for since, there is no godly man in the world but under known Sins,
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thus I have done with this doctrine, I confest, and thou forgavest, Thou for gavest, to forgive saith Museulus, is a word of favor or grace, not merit, or sanctification;
thus I have done with this Doctrine, I confessed, and thou forgavest, Thou for Gavest, to forgive Says Museulus, is a word of favour or grace, not merit, or sanctification;
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I confessed and thou forgavest, thou forgavest what? Thou forgavest the iniquity of my sin, the sin of my sin, Interpreters have various apprehensions touching the meaning of these words, what it is for God to forgive the iniquity of my sin.
I confessed and thou forgavest, thou forgavest what? Thou forgavest the iniquity of my since, the since of my since, Interpreters have various apprehensions touching the meaning of these words, what it is for God to forgive the iniquity of my since.
That is, thou forgavest the punishment of my sin, the reason of that interpretation is because in the Hebrew language the same word NONLATINALPHABET that signifies iniquity, signifies punishment, and therefore they understand the iniquity of sin, the punishment of sin; but Interpreters generally go against this interpretation,
That is, thou forgavest the punishment of my since, the reason of that Interpretation is Because in the Hebrew language the same word that signifies iniquity, signifies punishment, and Therefore they understand the iniquity of since, the punishment of since; but Interpreters generally go against this Interpretation,
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Thirdly, Here is in the Text a Selah, which is a note of attention, a note of admiration annexed to this expression, Thou hast forgiven, &c. surely that would be no wonder to God to passe by an externall punishment,
Thirdly, Here is in the Text a Selac, which is a note of attention, a note of admiration annexed to this expression, Thou hast forgiven, etc. surely that would be no wonder to God to pass by an external punishment,
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What is it for God to forgive the iniquity of sin? I answer, the iniquity of sin is meant, that God out of his free grace doth not onely simply forgive a sin committed,
What is it for God to forgive the iniquity of since? I answer, the iniquity of since is meant, that God out of his free grace does not only simply forgive a since committed,
but he forgives the iniquity of that sin, all the malignity of that sin, all the hainous aggravated circumstances, that may any ways make it great.
but he forgives the iniquity of that since, all the malignity of that since, all the heinous aggravated Circumstances, that may any ways make it great.
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A learned Authour having a whole Tract upon this Psalm, hath these words, the Psalmist useth this kinde of speech, To forgive the iniquity of sinne, that hee might teach us, that it was no light fault that was pardoned, it was sin,
A learned Author having a Whole Tract upon this Psalm, hath these words, the Psalmist uses this kind of speech, To forgive the iniquity of sin, that he might teach us, that it was no Light fault that was pardoned, it was since,
It is a point full of comfort, and indeed I know not such a Text in all the Bible that speaks of Gods grace in pardoning aggravated sins sins, more clearly then this Text doth.
It is a point full of Comfort, and indeed I know not such a Text in all the bible that speaks of God's grace in pardoning aggravated Sins Sins, more clearly then this Text does.
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but God doth out of the riches of his Grace forgive his people those sins that you may call the iniquity of sin, sins cloathed with many hainous aggravated circumstances.
but God does out of the riches of his Grace forgive his people those Sins that you may call the iniquity of since, Sins clothed with many heinous aggravated Circumstances.
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The instance of David, that speakes the words, an instance of Peter, another of Paul, many men that have sinned against light and love, sinned against cheks of conscience,
The instance of David, that speaks the words, an instance of Peter, Another of Paul, many men that have sinned against Light and love, sinned against cheks of conscience,
and against mercies, are these sins forgiven? Yes, that is my work to prove, that Gods grace doth forgive sins that are cloathed with many hainous and aggravated circumstances to make them great.
and against Mercies, Are these Sins forgiven? Yes, that is my work to prove, that God's grace does forgive Sins that Are clothed with many heinous and aggravated Circumstances to make them great.
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Fifth Circumstance, if you consider the time when David committed this sin, it was when Davids Armies, were lying in the fields, this was done then, which was enough to provoke God to make them turn their backs upon their enemies.
Fifth Circumstance, if you Consider the time when David committed this since, it was when Davids Armies, were lying in the fields, this was done then, which was enough to provoke God to make them turn their backs upon their enemies.
Seventhly, Which is the chiefest circumstance of all, that David should commit many sins to hide that one sin, that was an aggravating Circumstance, David did commit six sins to hide that one sin of Adultery.
Seventhly, Which is the chiefest circumstance of all, that David should commit many Sins to hide that one since, that was an aggravating Circumstance, David did commit six Sins to hide that one since of Adultery.
O where was Davids conscience all this while, where was Davids conscience, that should thus fall to commit those sins to hide one sin? you account that a hainous aggravation of sin,
Oh where was Davids conscience all this while, where was Davids conscience, that should thus fallen to commit those Sins to hide one since? you account that a heinous aggravation of since,
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Ninethly and lastly, To make his sin out of measure sinfull, David continued under this sin with all these aggravations for nine moneths together without repentance or remorse of conscience.
Ninthly and lastly, To make his since out of measure sinful, David continued under this since with all these aggravations for nine months together without Repentance or remorse of conscience.
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I onely mention this for a distressed conscience, that though thy sin bee an aggravated and a great sin, cloathed with many hideous and heynous circumstances;
I only mention this for a distressed conscience, that though thy since be an aggravated and a great since, clothed with many hideous and heinous Circumstances;
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yet God did forgive such a sin as that, and therefore well may David say, The Lord forgave the iniquity of my sin, not onely sin, but the iniquity of sin.
yet God did forgive such a since as that, and Therefore well may David say, The Lord forgave the iniquity of my since, not only since, but the iniquity of since.
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A second instance is of Peter, you all know the story, but it may be you have not lookt narrowly into the circumstances that made Peters sin to be great. In Peters sinne,
A second instance is of Peter, you all know the story, but it may be you have not looked narrowly into the Circumstances that made Peter's sin to be great. In Peter's sin,
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and before all the people, there was an open denyall of Christ. Matth. 26.69. Now Peter sate without in the Palace, and a Damosel came unto him, saying, Thou also wast with Jesus of Galilee, vers. 70. But he denyed before them all, saying, I know not what thou sayest.
and before all the people, there was an open denial of christ. Matthew 26.69. Now Peter sat without in the Palace, and a Damosel Come unto him, saying, Thou also wast with jesus of Galilee, vers. 70. But he denied before them all, saying, I know not what thou Sayest.
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Fifthly, When another Damosell came, and she said, Verily thou art one of them, and a follower of Jesus Christ, he said a second time, Woman I doe not know the man, Luk. 22. Sixthly, He did not onely deny, but Matthew saith he denyed with an Oath, Matth. 26.72. And again he denyed with an oath, I doe not know the man;
Fifthly, When Another Damosel Come, and she said, Verily thou art one of them, and a follower of jesus christ, he said a second time, Woman I do not know the man, Luk. 22. Sixthly, He did not only deny, but Matthew Says he denied with an Oath, Matthew 26.72. And again he denied with an oath, I do not know the man;
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but Peter did curse himself if so be he knew Jesus Christ, the text saith he began to curse as well as to swear, Mar. 14.71. But he began to curse and to swear, saying, I know not this man of whom ye speak, he wisht some direful judgment to befal him if he knew Jesus Christ: some Interp.
but Peter did curse himself if so be he knew jesus christ, the text Says he began to curse as well as to swear, Mar. 14.71. But he began to curse and to swear, saying, I know not this man of whom you speak, he wished Some direful judgement to befall him if he knew jesus christ: Some Interpretation.
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A third instance was in Paul, you shall see many circumstances to aggravate and greaten Pauls sin, Act. 9.10, 11. I verily thought with my self, that I ought to doe many things contrary to the name of Jesus of Nazareth.
A third instance was in Paul, you shall see many Circumstances to aggravate and greaten Paul's since, Act. 9.10, 11. I verily Thought with my self, that I ought to do many things contrary to the name of jesus of Nazareth.
And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities.
And I punished them oft in every Synagogue, and compelled them to Blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities.
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but they were the Saints of Christ, he put the Saints of Christ into prison. Secondly, If you consider the number that he wronged, they were many of the Saints.
but they were the Saints of christ, he put the Saints of christ into prison. Secondly, If you Consider the number that he wronged, they were many of the Saints.
Sixthly, If you consider the extent of Pauls malice, saith he, When they were put to death, I gave my voice against them, Pauls vote was against the Christians to put them to death.
Sixthly, If you Consider the extent of Paul's malice, Says he, When they were put to death, I gave my voice against them, Paul's vote was against the Christians to put them to death.
Seaventhly, Pauls rage did goe against their souls as well as their bodies, for saith he, I did compell them to blaspheme Christ, he laboured to damn their soules,
Seaventhly, Paul's rage did go against their Souls as well as their bodies, for Says he, I did compel them to Blaspheme christ, he laboured to damn their Souls,
for why did Paul doe this to the Saints? saith hee, I thought with my self to doe many things contrary to the name of Jesus of Nazareth, there was the person he aimed at;
for why did Paul do this to the Saints? Says he, I Thought with my self to do many things contrary to the name of jesus of Nazareth, there was the person he aimed At;
And I thank Christ Jesus our Lord, who hath enabled me, for that hee counted mee faithfull, putting mee into the Ministery, Who was before a Blasphemer, and a persecutor, and injurious.
And I thank christ jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the Ministry, Who was before a Blasphemer, and a persecutor, and injurious.
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But I obtained mercy, because I did it ignorantlyin unbeleif. Thus I have done with the Doctrinall part of my, text, laying down to you an induction of instances;
But I obtained mercy, Because I did it ignorantlyin unbelief. Thus I have done with the Doctrinal part of my, text, laying down to you an induction of instances;
I have four words to say in this Sermon by way of Application, there may be in such an assembly as this is, whom God might suffer either before conversion or after conversion, to bee unclean with David, to deny Christ with Peter, it may be to swear to a lye, to swear to a falsehood,
I have four words to say in this Sermon by Way of Application, there may be in such an assembly as this is, whom God might suffer either before conversion or After conversion, to be unclean with David, to deny christ with Peter, it may be to swear to a lie, to swear to a falsehood,
let thy sin be never so great, yet the satisfaction and sufferings of Christ are far greater, the bloud of Christ saith the Apostle cleanseth us from all sin, the red Sea did with as much ease drown Pharaoh and all his hoast,
let thy since be never so great, yet the satisfaction and sufferings of christ Are Far greater, the blood of christ Says the Apostle Cleanseth us from all since, the read Sea did with as much ease drown Pharaoh and all his host,
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What is done when Christ converted this woman? Verily, I say unto you, that where ever the Gospell is preached, it shall be spoken what this woman hath done, throughout the whole world, Christ did wipe away the infamy of harlotry, he would have renowned the love of that woman to Christ, he would have it spoken of where ever the Gospel was preacht, Luk. 7.47. Wherefore I say unto thee, her sinnes which are many are forgiven, for she loved much.
What is done when christ converted this woman? Verily, I say unto you, that where ever the Gospel is preached, it shall be spoken what this woman hath done, throughout the Whole world, christ did wipe away the infamy of harlotry, he would have renowned the love of that woman to christ, he would have it spoken of where ever the Gospel was preached, Luk. 7.47. Wherefore I say unto thee, her Sins which Are many Are forgiven, for she loved much.
Christ did delight to wipe away the ignominy of her harlotry in her after life. It is worthy observation, that four women are reckoned in the Genealogy of Christ;
christ did delight to wipe away the ignominy of her harlotry in her After life. It is worthy observation, that four women Are reckoned in the Genealogy of christ;
and he gave it her, and came in unto her, and she conceived by him. Then you read of Rachab, a common harlot, in Heb. 11.31. By faith the Harlot Rachab perished not with them that beleeved not when she had received the spies with peace, Matth. 1.5.
and he gave it her, and Come in unto her, and she conceived by him. Then you read of Rahab, a Common harlot, in Hebrew 11.31. By faith the Harlot Rahab perished not with them that believed not when she had received the spies with peace, Matthew 1.5.
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yet she ran into a grievous scandall, Ruth came of Moab, whom Lot begat of his own daughter, you have the story in the Book of Genesis 19.36. Thus were both the daughters of Lot with child by their father.
yet she ran into a grievous scandal, Ruth Come of Moab, whom Lot begat of his own daughter, you have the story in the Book of Genesis 19.36. Thus were both the daughters of Lot with child by their father.
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but as all Divines observe of her, she did an action that had appearance of evill, what did shee? read the story in the 3 of Ruth, beginning at the 5. verse, &c. the story saith, that she came alone at midnight to Bouz, there was an action full of infamy, which was a shamefull thing that a woman should come to a man lying alone.
but as all Divines observe of her, she did an actium that had appearance of evil, what did she? read the story in the 3 of Ruth, beginning At the 5. verse, etc. the story Says, that she Come alone At midnight to Bouz, there was an actium full of infamy, which was a shameful thing that a woman should come to a man lying alone.
Secondly, she came and lay by him in the night season, but it is true, the Scripture clears her for any thing following, vers. 14. And she lay at his feet untill morning,
Secondly, she Come and lay by him in the night season, but it is true, the Scripture clears her for any thing following, vers. 14. And she lay At his feet until morning,
There are but four women named in the Genealogy, all of them infamous, and it is recorded that Christ came from these four, to take off the ignominy and infamy of your sins that you have fallen into before Conversion:
There Are but four women nam in the Genealogy, all of them infamous, and it is recorded that christ Come from these four, to take off the ignominy and infamy of your Sins that you have fallen into before Conversion:
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The point was this, That such are the riches of Gods pardoning grace, that hee forgives his people the great sins that are cloathed with many hainous and aggravated circumstances.
The point was this, That such Are the riches of God's pardoning grace, that he forgives his people the great Sins that Are clothed with many heinous and aggravated Circumstances.
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Now lest any might abuse this Doctrine, and suck poyson from these flowers that are most sweetly scattered up and down the Scripture, I shall labour so to handle the matter,
Now lest any might abuse this Doctrine, and suck poison from these flowers that Are most sweetly scattered up and down the Scripture, I shall labour so to handle the matter,
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one would think that for forbearing the circumcising of a childe when a man was in a journey and had urgent businesse lying upon him, his businesse should have been a plea to excuse him:
one would think that for forbearing the circumcising of a child when a man was in a journey and had urgent business lying upon him, his business should have been a plea to excuse him:
Another instance of Ʋzzah, one would think it but a small thing for Ʋzzah to put his hand to uphold the falling Arke, it was out of a good intention, that the Arke should not fall;
another instance of Ʋzzah, one would think it but a small thing for Ʋzzah to put his hand to uphold the falling Ark, it was out of a good intention, that the Ark should not fallen;
Look on Davids sin in numbring the people, it was a very small sin, and indeed interpreters justifie the fact, in it self it was no sin for a King to number his Army;
Look on Davids sin in numbering the people, it was a very small since, and indeed Interpreters justify the fact, in it self it was no since for a King to number his Army;
Secondly, There was carnall dependence in his sin, he would number his people, that seeing how strong he was, he might depend on the multitude, that saith Zanchius was Davids sin too.
Secondly, There was carnal dependence in his since, he would number his people, that seeing how strong he was, he might depend on the multitude, that Says Zanchius was Davids sin too.
It is observable that when in Israel the souldiers were mustered, and the subjects numbred, there was a tax by pole, that every one should pay to the King this was Davids sin that he would needlesly number the people for this same sake.
It is observable that when in Israel the Soldiers were mustered, and the subject's numbered, there was a Tax by pole, that every one should pay to the King this was Davids sin that he would needlessly number the people for this same sake.
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when thou numbrest them, that there be no plague amongst them, when thou numbrest them. Vers. 13. This they shall give, every one that passeth among them that are numbred:
when thou numbrest them, that there be no plague among them, when thou numbrest them. Vers. 13. This they shall give, every one that passes among them that Are numbered:
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half a shekel after the shekel of the Sanctuary: compare this with Exod. 38.25. And the silver of them that were numbred of the Congregation, was an hundred talents,
half a shekel After the shekel of the Sanctuary: compare this with Exod 38.25. And the silver of them that were numbered of the Congregation, was an hundred Talents,
Sixthly, In this sin, there was an express breach of Gods Law: this Deodat saith: for his Law was, the people should not be numbred that were under 20 years, but onthose above 20; now David did number those that were under 20. years. Exod. 30.14. Every one that passeth among them that are numbred, from 20 years old and above, shall give an offering unto the Lord. Numb. 1.3. From 20 years old and upward, all that are able to goe forth to warre in Israel:
Sixthly, In this since, there was an express breach of God's Law: this Deodat Says: for his Law was, the people should not be numbered that were under 20 Years, but onthose above 20; now David did number those that were under 20. Years. Exod 30.14. Every one that passes among them that Are numbered, from 20 Years old and above, shall give an offering unto the Lord. Numb. 1.3. From 20 Years old and upward, all that Are able to go forth to war in Israel:
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Now David numbring those that were under those years, did transgresse the command of God. That is a third consideration to you that say you never run into scandalous sins:
Now David numbering those that were under those Years, did transgress the command of God. That is a third consideration to you that say you never run into scandalous Sins:
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If thy conscience telleth thee that it is unlawfull to do this or that, and yet thou wilt venture on it, the Apostle saith, He that doubteth is damned, if he eats.
If thy conscience Telleth thee that it is unlawful to do this or that, and yet thou wilt venture on it, the Apostle Says, He that doubteth is damned, if he eats.
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I, but suppose conscience in a man might say, I am perswaded that if I should eat this meat that was offered to an idoll, I should approve of Idolatry, then, saith the Apostle, thou art damned if thou eat:
I, but suppose conscience in a man might say, I am persuaded that if I should eat this meat that was offered to an idol, I should approve of Idolatry, then, Says the Apostle, thou art damned if thou eat:
It is very observable in Lev. 13.12. And if a leprosie break out abroad in the skin, and the leprosie cover all the skin of him that hath the plague, from his head even unto his foot, wheresoever the Priest looketh.
It is very observable in Lev. 13.12. And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague, from his head even unto his foot, wheresoever the Priest looks.
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Fourthly, to morall men, that a great and grosse sinner may be pardoned, when morall men who never brake out into such grosse wickednesse, may live and dye in an unpardoned estate.
Fourthly, to moral men, that a great and gross sinner may be pardoned, when moral men who never brake out into such gross wickedness, may live and die in an unpardoned estate.
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the Publican that had fallen into extortion, his office did expose him unto much extortion, which was in allusion to our Custome-house, he was a wicked liver, and yet went away justified.
the Publican that had fallen into extortion, his office did expose him unto much extortion, which was in allusion to our Customhouse, he was a wicked liver, and yet went away justified.
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now remember, many small sins may sooner damn thee, then a few greater sins: I may make use of that pertinent Scripture, in Jer. 5.6. Wherefore a Lion out of the forest shall slay them, and a Wolfe of the evenings shall spoil them;
now Remember, many small Sins may sooner damn thee, then a few greater Sins: I may make use of that pertinent Scripture, in Jer. 5.6. Wherefore a lion out of the forest shall slay them, and a Wolf of the evenings shall spoil them;
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that is the reason of Christs speech, Verily I say unto you, that Publicans and harlots shall goe to heaven before them, why? because the Pharisees did depend upon their righteousnesse,
that is the reason of Christ speech, Verily I say unto you, that Publicans and harlots shall go to heaven before them, why? Because the Pharisees did depend upon their righteousness,
The second followes, and that is this, To those that can here say of their sins as David did, thou forgavest the iniquity of my sin, sins cloathed with many hideous and hainous circumstances.
The second follows, and that is this, To those that can Here say of their Sins as David did, thou forgavest the iniquity of my since, Sins clothed with many hideous and heinous Circumstances.
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thou mayest have a right to heaven, a right to salvation, yet God may shut thee up that thou mayest not have the manifestations of a reconciled God towards thee: this is astonishment to thee.
thou Mayest have a right to heaven, a right to salvation, yet God may shut thee up that thou Mayest not have the manifestations of a reconciled God towards thee: this is astonishment to thee.
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the more sin doth arise from thy heart to thy life, the more thou darkenest the rising of the Sun of righteousnesse, that glorious beams shall not reflect on thee:
the more since does arise from thy heart to thy life, the more thou darkenest the rising of the Sun of righteousness, that glorious beams shall not reflect on thee:
yet before I dye it will torture my conscience? If I do speak to a troubled conscience, there is none in the world will say, that the sweetnesse and pleasure of sin, can compensate the anguishand torture of conscience which smarteth for sinne.
yet before I die it will torture my conscience? If I do speak to a troubled conscience, there is none in the world will say, that the sweetness and pleasure of since, can compensate the anguishand torture of conscience which smarteth for sin.
It is worthy observation of what you read of Mary Magdalen, a notorious strumpet, there was a woman which was a sinner, that is, a known harlot, a known strumpet, saith Christ, her sinnes which are many are forgiven her:
It is worthy observation of what you read of Marry Magdalen, a notorious strumpet, there was a woman which was a sinner, that is, a known harlot, a known strumpet, Says christ, her Sins which Are many Are forgiven her:
to shew, that when men fall into grosse sins, God doth many times hide comforts from them, other men shall have good hope of their pardon, more then they have of themselves:
to show, that when men fallen into gross Sins, God does many times hide comforts from them, other men shall have good hope of their pardon, more then they have of themselves:
Fourthly, to astonish thee, consider, that thou dost run a very dangerous and desperate hazard to venture upon the commission of sin upon presumption of pardon:
Fourthly, to astonish thee, Consider, that thou dost run a very dangerous and desperate hazard to venture upon the commission of since upon presumption of pardon:
has thy sin been cloathed with many hainous circumstances to make it great? let thy graces be cloathed with many holy circumstances to make them great:
has thy since been clothed with many heinous Circumstances to make it great? let thy graces be clothed with many holy Circumstances to make them great:
though this cannot make a compensation to the most High (for nothing thou hast or doest can recompense God for the wrong sin doth him) yet is this something by way of a holy revenge on thy self;
though this cannot make a compensation to the most High (for nothing thou hast or dost can recompense God for the wrong since does him) yet is this something by Way of a holy revenge on thy self;
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Secondly, Hast thou fallen into any grosse and aggravated guilt? follow this Rule, Labour that the greater thy sin and thy unkindnesse hath been to God, thou expresse now the greater love to Jesus Christ for pardoning mercy:
Secondly, Hast thou fallen into any gross and aggravated guilt? follow this Rule, Labour that the greater thy since and thy unkindness hath been to God, thou express now the greater love to jesus christ for pardoning mercy:
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Christ did not simply aske Peter, Simon Peter lovest thou me? but goeth higher, Peter doest thou love me more then these? there was this reason why Christ should aske him this Question,
christ did not simply ask Peter, Simon Peter Lovest thou me? but Goes higher, Peter dost thou love me more then these? there was this reason why christ should ask him this Question,
this is held out plain in that familiar parable that Christ useth, Luk. 7.41. There was a certain creditor, which had two debtors, the one ought five hundred pence, and the other fifty.
this is held out plain in that familiar parable that christ uses, Luk. 7.41. There was a certain creditor, which had two debtors, the one ought five hundred pence, and the other fifty.
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the greater thy sin hath been, the greater thy love must be. It is thus with Mary Magdalen, Luk. 7.47. Wherefore I say unto thee, Her sins which are many are forgiven her, for she loved much.
the greater thy since hath been, the greater thy love must be. It is thus with Marry Magdalen, Luk. 7.47. Wherefore I say unto thee, Her Sins which Are many Are forgiven her, for she loved much.
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have any of you been great sinners? have you been guilty of aggravated and hainous circumstances? now finde that your love doth carry some proportion to your pardon.
have any of you been great Sinners? have you been guilty of aggravated and heinous Circumstances? now find that your love does carry Some proportion to your pardon.
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Thirdly, Hath God suffered thee to fall into the iniquity of sin? observe this direction, the greater thy sin hath been to God, labour that thy humiliation may be greater, that it may carry some proportion to the greatnesse of thy transgression.
Thirdly, Hath God suffered thee to fallen into the iniquity of since? observe this direction, the greater thy since hath been to God, labour that thy humiliation may be greater, that it may carry Some proportion to the greatness of thy Transgression.
An observable Law, that you read of in Levit. 11.24, 25. And for these yee shall be unclean, whosoever toucheth the carkasse of them, shall be unclean untill the Even.
an observable Law, that you read of in Levit. 11.24, 25. And for these ye shall be unclean, whosoever touches the carcase of them, shall be unclean until the Even.
but if a man carried an unclean thing any length of time, then saith God he shall be unclean till Even, and he shall wash his clothes. This law shews, that touching an unclean sin, requires a humiliation;
but if a man carried an unclean thing any length of time, then Says God he shall be unclean till Even, and he shall wash his clothes. This law shows, that touching an unclean since, requires a humiliation;
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then there is greater work required of thee, he was to wash his clothes, O thou must wash thy heart by humiliation, thou must take more pains with thy heart, that hast fallen into a gross evil, then other men should doe.
then there is greater work required of thee, he was to wash his clothes, Oh thou must wash thy heart by humiliation, thou must take more pains with thy heart, that hast fallen into a gross evil, then other men should do.
Fourth Direction, In case thou expectest to have a high esteeme of pardoning grace, labour thou to find out all the aggravated and haynous circumstances in thy sin.
Fourth Direction, In case thou expectest to have a high esteem of pardoning grace, labour thou to find out all the aggravated and heinous Circumstances in thy since.
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O labour to finde out what aggravations there are that thy evills are capable of, that so thou mightest come to magnifie and grraten the grace of God in thy esteem.
O labour to find out what aggravations there Are that thy evils Are capable of, that so thou Mightest come to magnify and grraten the grace of God in thy esteem.
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O see how he clothed that sin with many hainous crimes and circumstances, canst not thou cloath thy ununcleannesse, thy oppression, thy extortion, thy unjust dealing, with hainous circumstances? Let me direct you a little in this rule.
Oh see how he clothed that since with many heinous crimes and Circumstances, Canst not thou cloth thy ununcleannesse, thy oppression, thy extortion, thy unjust dealing, with heinous Circumstances? Let me Direct you a little in this Rule.
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when God speaks peace to thee, if thou shouldest then warre against God, Psal. 58. this greatens sin, it was an aggravation of Solomons sin, that he sinned against the Lord after God had revealed himself twice to him, 1 King 11.9. And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared to him twice.
when God speaks peace to thee, if thou Shouldst then war against God, Psalm 58. this greatens since, it was an aggravation of Solomons since, that he sinned against the Lord After God had revealed himself twice to him, 1 King 11.9. And the Lord was angry with Solomon, Because his heart was turned from the Lord God of Israel, which had appeared to him twice.
Secondly, It aggravates sin, when you commit a sin upon a slight temptation, for a man to sin when he hath little or no provocation, that greatens sin;
Secondly, It aggravates since, when you commit a since upon a slight temptation, for a man to sin when he hath little or no provocation, that greatens since;
Fifthly, If God doth out of the riches of his grace pardon aggravated sins, take you heed, that when you have obtained great and gracious pardons for great and grievous sins, you do not extenuate your sins, doe not say of your sins as Lot of Zoar, Is not this a little one? doe not say of wilful enormities as Jacob did, Peradventure it was an oversight, doe not mince the matter and doe not lessen sin, but greaten sin.
Fifthly, If God does out of the riches of his grace pardon aggravated Sins, take you heed, that when you have obtained great and gracious Pardons for great and grievous Sins, you do not extenuate your Sins, do not say of your Sins as Lot of Zoar, Is not this a little one? do not say of wilful enormities as Jacob did, Peradventure it was an oversight, do not mince the matter and do not lessen since, but greaten since.
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The reason why thou shouldst not doe it, consider first by extenuating sin and making it smal and little in your eye, you will lessen the greatness of gods pardoning grace:
The reason why thou Shouldst not do it, Consider First by extenuating since and making it small and little in your eye, you will lessen the greatness of God's pardoning grace:
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Sixthly, Content not your selves with slight and superficiall repentance for falling into great and grosse evils, bee not like Lewis the eleventh King of France, when he did an evill against his Conscience, he pulled off his hat and took his Crucifixe and cryed God mercy for what he had done;
Sixthly, Content not your selves with slight and superficial Repentance for falling into great and gross evils, be not like Lewis the eleventh King of France, when he did an evil against his Conscience, he pulled off his hat and took his Crucifix and cried God mercy for what he had done;
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The third and the last branch shall be by way of Consolation, to troubled and perplexed Consciences, that by reason of their falling into aggravated and hainous sins, doe entertain doubtfull thoughts of their own pardon: five Consolations I shall lay down to you from the Scripture.
The third and the last branch shall be by Way of Consolation, to troubled and perplexed Consciences, that by reason of their falling into aggravated and heinous Sins, do entertain doubtful thoughts of their own pardon: five Consolations I shall lay down to you from the Scripture.
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First, Consider for thy Comfort, that Conversion and repentance for sin before God, wipes off the ignominy and the infamy of thy former miscarriages;
First, Consider for thy Comfort, that Conversion and Repentance for since before God, wipes off the ignominy and the infamy of thy former miscarriages;
3. Christ doth single out Peter after hee rose from the dead, Christ hath more discourse with Peter then he hath with all his Disciples else, Joh. 21. Thus you see that Jesus Christ manifests love to those sinners that sinned foully,
3. christ does single out Peter After he rose from the dead, christ hath more discourse with Peter then he hath with all his Disciples Else, John 21. Thus you see that jesus christ manifests love to those Sinners that sinned foully,
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Thus it is with Mary Magdalen after shee repented, what expressions of love doth Christ shew to her? First, we read that he cast out of her seven Devils, Luk. 8.2. And certain women which had been healed of evill spirits and infirmities, Mary called Magdalen, out of whom went seven Divels.
Thus it is with Marry Magdalen After she repented, what expressions of love does christ show to her? First, we read that he cast out of her seven Devils, Luk. 8.2. And certain women which had been healed of evil spirits and infirmities, Marry called Magdalen, out of whom went seven Devils.
Then he appeared first to Mary, she was the first that saw him when he was risen: Mark. 16.9. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalen.
Then he appeared First to Marry, she was the First that saw him when he was risen: Mark. 16.9. Now when jesus was risen early the First day of the Week, he appeared First to Marry Magdalen.
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Again, Christ commanded, that where ever the Gospell came to be preacht, the fame of Mary should be made known, Matth. 26.13. Verily I say unto you, wheresoever this Gospell shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memoriall of her;
Again, christ commanded, that where ever the Gospel Come to be preached, the fame of Marry should be made known, Matthew 26.13. Verily I say unto you, wheresoever this Gospel shall be preached in the Whole world, there shall also this, that this woman hath done, be told for a memorial of her;
The work of God cannot be made void or frustrated by the work of man, Election is a work of God, Redemption the work of God, Justification the worke of God, which cannot be made void by the work of man;
The work of God cannot be made void or frustrated by the work of man, Election is a work of God, Redemption the work of God, Justification the work of God, which cannot be made void by the work of man;
men of great parts are apt to be proud, God many times will let strong lusts attend strong gifts, the more to abate and keep under the exaltation of spirit,
men of great parts Are apt to be proud, God many times will let strong Lustiest attend strong Gifts, the more to abate and keep under the exaltation of Spirit,
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therefore saith Paul, I have the messengers of Satan to buffet me, that I might not be exalted above measure, God doth many times to keep under pride, let a temptation loose on a man,
Therefore Says Paul, I have the messengers of Satan to buffet me, that I might not be exalted above measure, God does many times to keep under pride, let a temptation lose on a man,
Thirdly, Falling into sinne sometimes doth renew the work of repentance, the Lord sometimes lets them sleep, that so hee might awaken them by a greater humiliation,
Thirdly, Falling into sin sometime does renew the work of Repentance, the Lord sometime lets them sleep, that so he might awaken them by a greater humiliation,
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God broke Davids bones for his Adultery, and David was driven to shed a River of tears before God did pour in one drop of joy: Job, 33.10. Behold, hee findeth occasions against me, he counteth me for his enemy.
God broke Davids bones for his Adultery, and David was driven to shed a River of tears before God did pour in one drop of joy: Job, 33.10. Behold, he finds occasions against me, he counteth me for his enemy.
and carry more tendernesse of compassion towards them that are troubled in minde, it was one end of Christs sufferings, his Soul was in an agony and under a desertion, crying, My God, my God,
and carry more tenderness of compassion towards them that Are troubled in mind, it was one end of Christ sufferings, his Soul was in an agony and under a desertion, crying, My God, my God,
and more bowels of tendernesse towards persons that are under deep desertions; Let a scholar that studies many things, read in a Booke the Art of Navigation,
and more bowels of tenderness towards Persons that Are under deep desertions; Let a scholar that studies many things, read in a Book the Art of Navigation,
Beloved, The Lord makes his people chirp and sing in the sense of pardoning grace, rejoycing in that the more, the longer the winter of desertion hath bee:
beloved, The Lord makes his people chirp and sing in the sense of pardoning grace, rejoicing in that the more, the longer the winter of desertion hath bee:
Those that have been tossed on the waves of spirituall trouble, that have had a storm and a tempest in their consciences, they will prize pardoning grace most.
Those that have been tossed on the waves of spiritual trouble, that have had a storm and a tempest in their Consciences, they will prize pardoning grace most.
Another reason is this, to teach doubting Christians that assurance is not essentiall to pardon, it is separable from pardon, it is separable from faith, therefore from pardon.
another reason is this, to teach doubting Christians that assurance is not essential to pardon, it is separable from pardon, it is separable from faith, Therefore from pardon.
A second Case of conscience is this, If God pardons a sin, whether or no doth he afflict and punish men for it after it is forgiven? this is an usefull question:
A second Case of conscience is this, If God Pardons a since, whither or no does he afflict and Punish men for it After it is forgiven? this is an useful question:
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Then the Papists say, that men are afflicted and punished for sin, and that these punishments are for satisfaction to Divine Justice, and they are meritorious:
Then the Papists say, that men Are afflicted and punished for since, and that these punishments Are for satisfaction to Divine justice, and they Are meritorious:
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and on this ground they bottome Purgatory, That after a man is dead, he must for some years lye in Purgatory, to satisfie for some notorious grosse sin done in his life.
and on this ground they bottom Purgatory, That After a man is dead, he must for Some Years lie in Purgatory, to satisfy for Some notorious gross since done in his life.
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Now to satisfie and to establish your thoughts in this point, I shall give you two expresse testimonies in the Scripture, that God doth punish his people for sin, though their sins be pardoned.
Now to satisfy and to establish your thoughts in this point, I shall give you two express testimonies in the Scripture, that God does Punish his people for since, though their Sins be pardoned.
The one is of David, 2 Sam. 12.14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the childe also that is born unto thee, shall surely dye.
The one is of David, 2 Sam. 12.14. Howbeit, Because by this deed thou hast given great occasion to the enemies of the Lord to Blaspheme, the child also that is born unto thee, shall surely die.
And the Psalmist, when he quotes this expression, referres it to all the godly, Psal. 89.31, 32. If they break my Statutes, and keep not my Commandements;
And the Psalmist, when he quotes this expression, refers it to all the godly, Psalm 89.31, 32. If they break my Statutes, and keep not my commandments;
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O beloved, here a Solomon may be chastned with rods if he commits iniquity: nay, not only one man, but all the Church, Amos 3.2. You onely have I known of all the families of the earth;
Oh Beloved, Here a Solomon may be chastened with rods if he commits iniquity: nay, not only one man, but all the Church, Amos 3.2. You only have I known of all the families of the earth;
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And then the Apostle speaks to the godly Corinthians, 1 Cor. 11.29, 30. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.
And then the Apostle speaks to the godly Corinthians, 1 Cor. 11.29, 30. For he that Eateth and Drinketh unworthily, Eateth and Drinketh damnation to himself, not discerning the lords body.
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Doth not the Scripture say, in Isai. 53. That the chastisements of our peace are laid on Christ? now if all those chastisements that were due to us for sin, were laid on Christ, doth not this derogate from Christs sufferings, that he must suffer for sin,
Does not the Scripture say, in Isaiah 53. That the chastisements of our peace Are laid on christ? now if all those chastisements that were due to us for since, were laid on christ, does not this derogate from Christ sufferings, that he must suffer for since,
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That when we say, we suffer for sin, and are punished for sin, understand this, there is a great deal of difference between our suffering for sin and Christs;
That when we say, we suffer for since, and Are punished for since, understand this, there is a great deal of difference between our suffering for since and Christ;
First this, Because wicked men that are punished for sin, would accuse God of partiality and in justice, should he punish them and not his own people for the same sin:
First this, Because wicked men that Are punished for since, would accuse God of partiality and in Justice, should he Punish them and not his own people for the same since:
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There are many Books in Print, made by severall Antinomians that plead for this, that a man is pardoned from all eternity, that before a man beleeves and repents, he is pardoned:
There Are many Books in Print, made by several Antinomians that plead for this, that a man is pardoned from all eternity, that before a man believes and repents, he is pardoned:
First from the Scripture, Observe, that the Scripture doth limit and confine pardon to a repenting state, Act. 3.19. Repent ye therefore, and be converted, that your sins may be blotted out.
First from the Scripture, Observe, that the Scripture does limit and confine pardon to a repenting state, Act. 3.19. repent you Therefore, and be converted, that your Sins may be blotted out.
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but there are many promises that God will pardon when they do repent, Prov. 23.14. Thou shalt beat him with the rod, and shalt deliver his soul from hell. Jer. 23.8.
but there Are many promises that God will pardon when they do Repent, Curae 23.14. Thou shalt beatrice him with the rod, and shalt deliver his soul from hell. Jer. 23.8.
and of the minde, and were by nature the children of wrath, even as others, Vers. 12. That at that time ye were without Christ, being aliens from the Common-wealth of Israel,
and of the mind, and were by nature the children of wrath, even as Others, Vers. 12. That At that time you were without christ, being aliens from the Commonwealth of Israel,
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but I say, Repent therefore, that your sins may be blotted out. There are not only these expresse testimonies in Scripture, and reasons grounded thereupon;
but I say, repent Therefore, that your Sins may be blotted out. There Are not only these express testimonies in Scripture, and Reasons grounded thereupon;
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when the Scripture saith, I am justified by faith, and the Antinomian saith, I am justified without faith, where lyes the error? Now then to say that a man is pardoned before he beleeves and repents, is in expresse terms to contradict the Scripture,
when the Scripture Says, I am justified by faith, and the Antinomian Says, I am justified without faith, where lies the error? Now then to say that a man is pardoned before he believes and repents, is in express terms to contradict the Scripture,
Doth not God love a man from all eternity? and doth not the Scripture say, that we were chosen in Christ before the foundations of the world were laid? now God electing of us,
Does not God love a man from all eternity? and does not the Scripture say, that we were chosen in christ before the foundations of the world were laid? now God electing of us,
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To argue from Gods love to actuall pardon, is as great an absurdity, as to argue that God did purpose from all eternity to create the world, therefore the world was created.
To argue from God's love to actual pardon, is as great an absurdity, as to argue that God did purpose from all eternity to create the world, Therefore the world was created.
Doth not God pardon a man before he beleeves, then what say ye of young Infants which cannot repent, you will not be so cruell to say that all Infants go to hell.
Does not God pardon a man before he believes, then what say you of young Infants which cannot Repent, you will not be so cruel to say that all Infants go to hell.
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the Scripture tels you, that faith comes by hearing, that is, in men grown to years they must get their faith in an ordinary way by hearing the Word preached:
the Scripture tells you, that faith comes by hearing, that is, in men grown to Years they must get their faith in an ordinary Way by hearing the Word preached:
but saith the Antinomians what need I hear, what need I pray, for a man may have pardon without all? But consider, that though children cannot exercise faith,
but Says the Antinomians what need I hear, what need I pray, for a man may have pardon without all? But Consider, that though children cannot exercise faith,
Thou canst not tell, saith Solomon, how the bones of a childe grow in the womb, therefore much more how God by a strange and a powerfull manner can implant and impresse grace in the heart of a sucking babe,
Thou Canst not tell, Says Solomon, how the bones of a child grow in the womb, Therefore much more how God by a strange and a powerful manner can implant and Impress grace in the heart of a sucking babe,
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The fourth Case to be handled, is this, Whether it be consistent with the state of pardon to commit often the same grosse sin over and over again, it is needfull to touch upon this case, because it perplexeth troubled mindes. First, by way of comfort.
The fourth Case to be handled, is this, Whither it be consistent with the state of pardon to commit often the same gross since over and over again, it is needful to touch upon this case, Because it perplexes troubled minds. First, by Way of Comfort.
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First answer is this, That it is clear by an induction of particular instances in Scripture, that pardoned men have fallen often into the same sin, this is most clear.
First answer is this, That it is clear by an induction of particular instances in Scripture, that pardoned men have fallen often into the same since, this is most clear.
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First, if you referre it to spirituall evils, to evils that are of daily incursion, evils that are inward and spiritual, spirituall pride, distempered passion, remission in duties;
First, if you refer it to spiritual evils, to evils that Are of daily incursion, evils that Are inward and spiritual, spiritual pride, distempered passion, remission in duties;
yet Joseph being in Pharaohs court among heathens, he swore twice by the life of Pharaoh. And thus you read of Jehosaphat, he fell twice into the same sin, he made a league with Ahaliah King of Israel, he loved them that were enemies to God, 2 Chron. 20.35, 36, 37. And after this did Jehosaphat King of Judah joyn himself with Ahaziah King of Israel, who did very wickedly:
yet Joseph being in Pharaohs court among Heathens, he swore twice by the life of Pharaoh. And thus you read of Jehoshaphat, he fell twice into the same since, he made a league with Ahaliah King of Israel, he loved them that were enemies to God, 2 Chronicles 20.35, 36, 37. And After this did Jehoshaphat King of Judah join himself with Ahaziah King of Israel, who did very wickedly:
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Then Eliezer the son of Dodanah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joyned thy self with Ahaziah, the Lord hath broken thy works:
Then Eliezer the son of Dodanah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thy self with Ahaziah, the Lord hath broken thy works:
And then you have it in the case of Solomon, he fell into Idolatry, and the Text saith, that he sinned against God after God appeared twice to him. 1 King. 11.9. And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice.
And then you have it in the case of Solomon, he fell into Idolatry, and the Text Says, that he sinned against God After God appeared twice to him. 1 King. 11.9. And the Lord was angry with Solomon, Because his heart was turned from the Lord God of Israel, which had appeared unto him twice.
Nay he fell to the same sin when the Philistims killed her, then he marryed a whore, chap. 16.1. Then went Sampson to Gaza, and saw there an harlot, and went in unto h•r.
Nay he fell to the same since when the philistines killed her, then he married a whore, chap. 16.1. Then went Sampson to Gaza, and saw there an harlot, and went in unto h•r.
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Jehosaphat entred into a sinfull league with Ahaziah but when the Prophet rebuked him, read the story, 1 King. 22. He had sinned once with his father,
Jehoshaphat entered into a sinful league with Ahaziah but when the Prophet rebuked him, read the story, 1 King. 22. He had sinned once with his father,
but he would not sin a second time with him, so that, here you see a good man would not a second time join with an Ahaziah; So likewise you have the instance in Judah, that was father in law to Thamar, Gen. 38.26. And Judah acknowledged them, and said;
but he would not sin a second time with him, so that, Here you see a good man would not a second time join with an Ahaziah; So likewise you have the instance in Judah, that was father in law to Tamar, Gen. 38.26. And Judah acknowledged them, and said;
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if a man doth often commit the same grosse sin, it argues a greater strength and prevalency that that sin hath over him then all other sins, Physitians say, that a disease that a man doth often relapse into, argues the strength of these peccant humours that feed the disease;
if a man does often commit the same gross since, it argues a greater strength and prevalency that that since hath over him then all other Sins, Physicians say, that a disease that a man does often relapse into, argues the strength of these peccant humours that feed the disease;
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In the third place, Relapses into the same grosse sin, are very dangerous and deadly symptomes of a man in a lost condition, I doe not say, they are such symptomes that infallibly conclude a man to be an unpardoned man;
In the third place, Relapses into the same gross since, Are very dangerous and deadly symptoms of a man in a lost condition, I do not say, they Are such symptoms that infallibly conclude a man to be an unpardoned man;
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It is worth your notice what symptomes the Lord doth give of the plague of leprosie for the Priest to judge that disease by, Levit. 13. the first symptome was when the hair was turned white in the sore;
It is worth your notice what symptoms the Lord does give of the plague of leprosy for the Priest to judge that disease by, Levit. 13. the First Symptom was when the hair was turned white in the soar;
Another symptome was, when there was raw flesh in the scab; Divines accommodate that unto a man being adventurous to sin against a raw, a troubled, and a wounded Conscience.
another Symptom was, when there was raw Flesh in the scab; Divines accommodate that unto a man being adventurous to sin against a raw, a troubled, and a wounded Conscience.
Fourthly, That you might not be adventurous on this comfort, consider, that falling often into the same sin, doth more harden the heart then any thing in the world, habituating and indulging a mans self into the same road of wickednesse;
Fourthly, That you might not be adventurous on this Comfort, Consider, that falling often into the same since, does more harden the heart then any thing in the world, habituating and indulging a men self into the same road of wickedness;
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I, but you will say, if I doe fall often into the same sin, what may be to stay my heart up that I may be in a pardoned estate for all this? I say this to you,
I, but you will say, if I do fallen often into the same since, what may be to stay my heart up that I may be in a pardoned estate for all this? I say this to you,
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yet if thy conscience bears thee witnesse thou dost exercise the same grace often in opposition to the same sin, thou mayst have a great deal of comfort that thou art in a state of pardon. The fifth case follows,
yet if thy conscience bears thee witness thou dost exercise the same grace often in opposition to the same since, thou Mayest have a great deal of Comfort that thou art in a state of pardon. The fifth case follows,
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therefore the Apostle refers pardon, Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in Jesus Christ, Whom God hath set forth to bee a propitiation,
Therefore the Apostle refers pardon, Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in jesus christ, Whom God hath Set forth to be a propitiation,
therefore that Reason is not valid to take off men from praying for pardon of sin, the Scripture doth expresse it, I acknowledge my transgression and thou forgavest, Matth. 6.12. And forgive us our debts as wee forgive our debters.
Therefore that Reason is not valid to take off men from praying for pardon of since, the Scripture does express it, I acknowledge my Transgression and thou forgavest, Matthew 6.12. And forgive us our debts as we forgive our debtors.
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That Plat-form according to which we are to model our prayers, the Antinomians would evade the Text and pretend, that in that Text and such Scriptures wee onely pray for a sense and manifestation of pardon in the Conscience,
That Platform according to which we Are to model our Prayers, the Antinomians would evade the Text and pretend, that in that Text and such Scriptures we only pray for a sense and manifestation of pardon in the Conscience,
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and some to motes, some sins as talents, and others but as pence, and in Amos there is mention made of mighty sins, Amos 5. in John of greater sins, Joh. 19.11.
and Some to motes, Some Sins as Talents, and Others but as pence, and in Amos there is mention made of mighty Sins, Amos 5. in John of greater Sins, John 19.11.
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Secondly, To sin against the rebukes and checks of thine own Conscience, doth greaten sin, Jam. 4.17. Therefore to him that knoweth to doe good, and doth it not, to him it is sin.
Secondly, To sin against the rebukes and Checks of thine own Conscience, does greaten since, Jam. 4.17. Therefore to him that Knoweth to do good, and does it not, to him it is since.
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for thee to sin against the rebukes and checks of Conscience aggravates sin. Thirdly, To sin against Gods judgements upon other men is an aggravated evill;
for thee to sin against the rebukes and Checks of Conscience aggravates since. Thirdly, To sin against God's Judgments upon other men is an aggravated evil;
Fifthly, To sin against mercies is an aggravation of sin, 2 Sam. 12. I delivered thee out of Sauls hand, I gave thee thy Masters house, I gave thee the house of Israel,
Fifthly, To sin against Mercies is an aggravation of since, 2 Sam. 12. I Delivered thee out of Saul's hand, I gave thee thy Masters house, I gave thee the house of Israel,
Seaventhly, To sin against the motions of Gods Spirit, aggravates sin, when the Spirit of God shall in thy Conscience perswade thee that thou wouldst not follow such wicked wayes as thou art walking in;
Seaventhly, To sin against the motions of God's Spirit, aggravates since, when the Spirit of God shall in thy Conscience persuade thee that thou Wouldst not follow such wicked ways as thou art walking in;
Queuch not the Spirit; a higher degree, there is a grieving the Spirit, when there are frequent acts to withstand Divine motions, that is a grieving the Spirit.
Queuch not the Spirit; a higher degree, there is a grieving the Spirit, when there Are frequent acts to withstand Divine motions, that is a grieving the Spirit.
Must not this be a great evill in thee, when thou dost quench, grieve, resist, and vex the Spirit? all these circumstances must needes aggravate and greaten thy sin.
Must not this be a great evil in thee, when thou dost quench, grieve, resist, and vex the Spirit? all these Circumstances must needs aggravate and greaten thy since.
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Eleventhly, It aggravates sin, when God doth punish other men for thy sin, this makes the sins of Rulers to be great sins, because for their sins God may punish the people,
Eleventhly, It aggravates since, when God does Punish other men for thy since, this makes the Sins of Rulers to be great Sins, Because for their Sins God may Punish the people,
when thou sinnest in thy family, God may punish all the house for that sin; this you shall find an aggravation of Abrahams sin, Gen. 20.9. Then Abimelech called Abraham, and said unto him, What hast thou done unto us, and what have I offended thee, that thou hast brought on m•e and on my Kingdome a great sin? thou hast done deeds unto mee that ought not to be done.
when thou Sinnest in thy family, God may Punish all the house for that since; this you shall find an aggravation of Abrahams since, Gen. 20.9. Then Abimelech called Abraham, and said unto him, What hast thou done unto us, and what have I offended thee, that thou hast brought on m•e and on my Kingdom a great since? thou hast done Deeds unto me that ought not to be done.
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where the Gospel is preached, where sin is reproved, there to live in a way of wickednesse, greatens thy sin, that made a woe to be pronounced by Christ, against Chorazin and against Bethsaida, because they had the Gospell, it should be worse with them then with Sodom and Gomorrah.
where the Gospel is preached, where since is reproved, there to live in a Way of wickedness, greatens thy since, that made a woe to be pronounced by christ, against Chorazin and against Bethsaida, Because they had the Gospel, it should be Worse with them then with Sodom and Gomorrah.
Who was before a blasphemer, and a persecutor, and injurious, but I obtained mercy, &c. O doe thou say so, I have been thus vile and thus wicked, I have thus cloathed my sin,
Who was before a blasphemer, and a persecutor, and injurious, but I obtained mercy, etc. Oh doe thou say so, I have been thus vile and thus wicked, I have thus clothed my since,
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And thus I have by the good hand of God in these twelve Sermons, handled two Doctrines to you, the one touching Davids penitentiall act confessing sin,
And thus I have by the good hand of God in these twelve Sermons, handled two Doctrines to you, the one touching Davids penitential act confessing since,
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and Christ doth here mention many comfortable considerations before them, that they were to be left without a guide, that Christ was shortly to leave this World and go to his Father; •t much troubled them;
and christ does Here mention many comfortable considerations before them, that they were to be left without a guide, that christ was shortly to leave this World and go to his Father; •t much troubled them;
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Fourthly, say the Disciples, but Lord, thou art going to thy Fathers house, and what shall become of us? therefore Christ comforts them and saith, I goe to prepare a place for you.
Fourthly, say the Disciples, but Lord, thou art going to thy Father's house, and what shall become of us? Therefore christ comforts them and Says, I go to prepare a place for you.
Fifthly, here is the great Doctrine of that everlasting Communion that the Saints shall have with Christ in Heaven, that where I am, there ye may be also.
Fifthly, Here is the great Doctrine of that everlasting Communion that the Saints shall have with christ in Heaven, that where I am, there you may be also.
The first clause, If I go, a good note that Calvin hath on these words, this conditionall Particle ought to be resolved into an Adverbe of time, If I goe, It is not a note of dubitation,
The First clause, If I go, a good note that calvin hath on these words, this conditional Particle ought to be resolved into an Adverb of time, If I go, It is not a note of dubitation,
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but it serves for limitation of time when Christ doth go to Heaven. A like phrase you have, John 12.32. vers. And I, if I be lifted up from the Earth, will draw all men unto me.
but it serves for limitation of time when christ does go to Heaven. A like phrase you have, John 12.32. vers. And I, if I be lifted up from the Earth, will draw all men unto me.
First, that Christs Ascension or going up to Heaven is a ground of great comfort and great advantage to all his people while they dwell here upon the Earth.
First, that Christ Ascension or going up to Heaven is a ground of great Comfort and great advantage to all his people while they dwell Here upon the Earth.
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The second observation, is, from the end and benefit of his going up to Heaven, If I goe, I goe to prepare a place for you, That the great one of Jesus Christs going bodily to Heaven, is to prepare Heaven for all the Elect.
The second observation, is, from the end and benefit of his going up to Heaven, If I go, I go to prepare a place for you, That the great one of jesus Christ going bodily to Heaven, is to prepare Heaven for all the Elect.
The first Doctrine, That Christs Ascension or going up to Heaven is a ground of comfort and great advantage to all Gods people whilst they dwell here upon the Earth.
The First Doctrine, That Christ Ascension or going up to Heaven is a ground of Comfort and great advantage to all God's people while they dwell Here upon the Earth.
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First, by the Types that were before the Law, Enoch was translated and taken up bodily into Heaven, where now hee is. Genesis 5.24. vers. And Enoch walked with God, and he was not, for God tooke him, this is affirmed by the Apostle, Hebrews 11.5.
First, by the Types that were before the Law, Enoch was translated and taken up bodily into Heaven, where now he is. Genesis 5.24. vers. And Enoch walked with God, and he was not, for God took him, this is affirmed by the Apostle, Hebrews 11.5.
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Second Argument to prove this Doctrine, is by prophecies in the old Testament that Jesus Christ was to be taken up into heaven bodily, three prophecies, one in the 68. Psalme, there David prophecy'd of Christ in the 18 vers. Thou hast Ascended on high, &c. Now wee should not have known so full that this had reference to Jesus Christs Ascention,
Second Argument to prove this Doctrine, is by prophecies in the old Testament that jesus christ was to be taken up into heaven bodily, three prophecies, one in the 68. Psalm, there David prophesied of christ in the 18 vers. Thou hast Ascended on high, etc. Now we should not have known so full that this had Referente to jesus Christ Ascension,
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if Paul had not expounded this, in Heb. 4. and the 14 vers. Seeing then that we have a great high Priest that is passed into the Heavens, Jesus the Sonne of God, let us hold fast our profession.
if Paul had not expounded this, in Hebrew 4. and the 14 vers. Seeing then that we have a great high Priest that is passed into the Heavens, jesus the Son of God, let us hold fast our profession.
then afterwards hee shall lift up his head, he shall rise againe and ascend up into Heaven, a full prophecy in Daniel 7.13 ▪ 14. vers. I saw in the night Visions,
then afterwards he shall lift up his head, he shall rise again and ascend up into Heaven, a full prophecy in daniel 7.13 ▪ 14. vers. I saw in the night Visions,
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And there was given him Dominion and Glory, and a Kingdome, that all People Nations and Languages should serve him his Dominion is an everlasting Dominion, which shall not passe away,
And there was given him Dominion and Glory, and a Kingdom, that all People nations and Languages should serve him his Dominion is an everlasting Dominion, which shall not pass away,
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This cannot be spoken of Christs coming to judgement, but then the Text saith, he shall deliver them to his Father, 1 Cor. 15. But the coming of Christ in the Clouds here, is Christs going up into Heaven,
This cannot be spoken of Christ coming to judgement, but then the Text Says, he shall deliver them to his Father, 1 Cor. 15. But the coming of christ in the Clouds Here, is Christ going up into Heaven,
Thirdly, the Doctrine of Christs going up to Heaven, is confirmed to you by Christs promises, Christ upon the Earth did promise that hee would go up to Heaven, John 6 62. What and if yee shall see the Sonne of man ascend up where hee was before? In Iohn 20.17.
Thirdly, the Doctrine of Christ going up to Heaven, is confirmed to you by Christ promises, christ upon the Earth did promise that he would go up to Heaven, John 6 62. What and if ye shall see the Son of man ascend up where he was before? In John 20.17.
yet Christ gathereth all his eleven Apostles that they might be Eye witnesses of his Ascension that they saw him ascend to Heaven, Acts 1.9, 10. And when hee had spoken these things,
yet christ gathereth all his eleven Apostles that they might be Eye Witnesses of his Ascension that they saw him ascend to Heaven, Acts 1.9, 10. And when he had spoken these things,
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and Powers, being subject unto him. So Paul tells you in Ephesians 4.10. He that descended, is the same also that ascended up farre above all Heavens, that hee might fill all things.
and Powers, being Subject unto him. So Paul tells you in Ephesians 4.10. He that descended, is the same also that ascended up Far above all Heavens, that he might fill all things.
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but into Heaven it selfe, now to appeare in the presence of God for us. 1 Tim. 3.16. And without controversy great is the mystery of Godlinesse, God was manifest in the flesh, justified in the spirit, seene of Angels preached unto the Gentiles, believed on in the World, received up into glory. And in Mark. 16.19.
but into Heaven it self, now to appear in the presence of God for us. 1 Tim. 3.16. And without controversy great is the mystery of Godliness, God was manifest in the Flesh, justified in the Spirit, seen of Angels preached unto the Gentiles, believed on in the World, received up into glory. And in Mark. 16.19.
I take the more paines to prove this, because of what Ancient Heresies there have been to overthrow this great comfortable Doctrine of Christs going bodily into Heaven, having our fl•sh in Heaven this very day.
I take the more pains to prove this, Because of what Ancient Heresies there have been to overthrow this great comfortable Doctrine of Christ going bodily into Heaven, having our fl•sh in Heaven this very day.
Fifthly, it may be proved by the Concurrent Testimonies of the Angells, who were witnesses of this truth. Acts 1.10. ve. And while they looked stedfastly toward Heaven, as he went up, behold, two men stood by them in white apparell.
Fifthly, it may be proved by the Concurrent Testimonies of the Angels, who were Witnesses of this truth. Acts 1.10. ve. And while they looked steadfastly towards Heaven, as he went up, behold, two men stood by them in white apparel.
Therefore they aske Christ, Lord when wilt thou restore the Kingdome to Israel? they expected that Christ would take away the Roman Emperour which was a heathen,
Therefore they ask christ, Lord when wilt thou restore the Kingdom to Israel? they expected that christ would take away the Roman Emperor which was a heathen,
When they therefore were come together, they asked of him saying, Lord, wilt thou at this time restore againe the Kingdome to Israel? It is for this reason say Interpreters,
When they Therefore were come together, they asked of him saying, Lord, wilt thou At this time restore again the Kingdom to Israel? It is for this reason say Interpreters,
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therefore thou shalt ascend up to Heaven, Heb. 2.9. But we see Jesus, who was made a little lower then the Angells, for the suffering of Death, crowned with glory and honour, that hee by the grace of God should taste death for every man.
Therefore thou shalt ascend up to Heaven, Hebrew 2.9. But we see jesus, who was made a little lower then the Angels, for the suffering of Death, crowned with glory and honour, that he by the grace of God should taste death for every man.
Thirdly, Christ was taken up bodily to heaven, it was to manifest to the World that Christ was God as well as man, to manifest the God head of Jesus Christ therefore taken up bodily to heaven, Eph. 4.9, 10. Now that hee ascended, what is it,
Thirdly, christ was taken up bodily to heaven, it was to manifest to the World that christ was God as well as man, to manifest the God head of jesus christ Therefore taken up bodily to heaven, Ephesians 4.9, 10. Now that he ascended, what is it,
but that hee also descended first into the lower parts of the Earth? Hee that descended, is the same also that ascended up far above all Heavens, that he might fill all things.
but that he also descended First into the lower parts of the Earth? He that descended, is the same also that ascended up Far above all Heavens, that he might fill all things.
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therefore must bee God Coequall and Coeternall with God the Father, and thus you have the second poynt dispatched to you, shewing the reasons why Jesus Christ must go bodily into heaven.
Therefore must be God Coequal and Coeternal with God the Father, and thus you have the second point dispatched to you, showing the Reasons why jesus christ must go bodily into heaven.
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The third point is, I but what benefit and comfort is that to us that Jesus Christ is now bodily in heaven, what comfort was this to the Disciples that Jesus Christ should leave them, that hee must goe from them,
The third point is, I but what benefit and Comfort is that to us that jesus christ is now bodily in heaven, what Comfort was this to the Disciples that jesus christ should leave them, that he must go from them,
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unto his Fathers house? There are seven particulars that it is great ground of comfort to all the people of God that Jesus Christ is gone bodily to heaven.
unto his Father's house? There Are seven particulars that it is great ground of Comfort to all the people of God that jesus christ is gone bodily to heaven.
The first ground of comfort is this, Christs going to heaven bodily, it assures you of Christs full Triumph and compleat conquest over all your spirituall Enemies;
The First ground of Comfort is this, Christ going to heaven bodily, it assures you of Christ full Triumph and complete conquest over all your spiritual Enemies;
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This the Apostle lays down as a ground of comfort upon Christs Ascention, Eph. 4.8. Wherefore he saith, when he ascended up on high he led captivity captive, and gave gifts unto men.
This the Apostle lays down as a ground of Comfort upon Christ Ascension, Ephesians 4.8. Wherefore he Says, when he ascended up on high he led captivity captive, and gave Gifts unto men.
That is, the Devill and Sinne that carried you captive, and Christ by his going up to heaven hath led them captive, that is, hath led your spirituall enemies that carried you captive:
That is, the devil and Sin that carried you captive, and christ by his going up to heaven hath led them captive, that is, hath led your spiritual enemies that carried you captive:
led them captive, Christ alluded to the custome among the Romans, when the Roman Conquerour was to come to the Cardinall of Rome to rejoyce in his victory over his enemies, the Conquerour did use to tie his Captives to the Chariot-wheeles;
led them captive, christ alluded to the custom among the Roman, when the Roman Conqueror was to come to the Cardinal of Room to rejoice in his victory over his enemies, the Conqueror did use to tie his Captives to the Chariot wheels;
So Christ did carry his Captives by his wheeles as it were, hee led captivity captive; Colos. 2.15. And having spoyled Principalities and Powers hee made a shew of them openly, Triumphing over them in it.
So christ did carry his Captives by his wheels as it were, he led captivity captive; Colos 2.15. And having spoiled Principalities and Powers he made a show of them openly, Triumphing over them in it.
So that Beloved here is one great comfort that Christ by going up to heaven doth manifest and declare to all the World that hee hath overcome the Grave, Death, Devill and Sinne;
So that beloved Here is one great Comfort that christ by going up to heaven does manifest and declare to all the World that he hath overcome the Grave, Death, devil and Sin;
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Secondly, Christs going bodily to heaven, It is a pledge to you that Christ will one day bring your bodies to heaven, I goe to heaven that I may receive you to my selfe, that you may be bodily in heaven where Christ is, In John 14.19.
Secondly, Christ going bodily to heaven, It is a pledge to you that christ will one day bring your bodies to heaven, I go to heaven that I may receive you to my self, that you may be bodily in heaven where christ is, In John 14.19.
Now saith Tertullian, Jesus Christ hath carried flesh into heaven & this is a good pledge unto us that our flesh shall be in heaven where Christs is also.
Now Says Tertullian, jesus christ hath carried Flesh into heaven & this is a good pledge unto us that our Flesh shall be in heaven where Christ is also.
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as a high Priest, hee is now in heaven to performe the Office of a high Priest to make intercession to God his Father in your behalfe, that your sinnes might be pardoned, that your Soules might bee saved, that your bodies might be raised,
as a high Priest, he is now in heaven to perform the Office of a high Priest to make Intercession to God his Father in your behalf, that your Sins might be pardoned, that your Souls might be saved, that your bodies might be raised,
but into heaven it selfe, now to appeare in the presence of God for us. Christ is entred into the very heavens that hee might appeare before God for us, so in Heb. 7.26.
but into heaven it self, now to appear in the presence of God for us. christ is entered into the very heavens that he might appear before God for us, so in Hebrew 7.26.
if Christ had not gone bodily into heaven. Will you observe one Text in Heb. 8.4. For if hee were on Earth, hee should not be a Priest, seeing that there are Priests that offer-gifts according to the Law.
if christ had not gone bodily into heaven. Will you observe one Text in Hebrew 8.4. For if he were on Earth, he should not be a Priest, seeing that there Are Priests that offer-gifts according to the Law.
With the worke of an ingraver in stone, like the ingravings of a signet shalt thou ingrave the two stones, with the names of the Children of Israel, thou shalt make them to be set in Ouches of gold.
With the work of an ingraver in stone, like the engravings of a signet shalt thou engrave the two stones, with the names of the Children of Israel, thou shalt make them to be Set in Ouches of gold.
A Fourth ground of comfort you have by Christs going into Heaven is this, that Jesus Christ is gone into heaven to convey to you a fuller communication of the gifts and graces of his spirit,
A Fourth ground of Comfort you have by Christ going into Heaven is this, that jesus christ is gone into heaven to convey to you a fuller communication of the Gifts and graces of his Spirit,
so the Lord Jesus Christ having by his Ascension spoyled death and the Devill, this Jesus Christ doth cast his gifts unto men, dispenseth his graces in a greater measure into the hearts of his people, not that we are to run into the Socinian errour,
so the Lord jesus christ having by his Ascension spoiled death and the devil, this jesus christ does cast his Gifts unto men, dispenseth his graces in a greater measure into the hearts of his people, not that we Are to run into the Socinian error,
and they ground it on that text, Joh. 7. ver. 38, 39. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water.
and they ground it on that text, John 7. ver. 38, 39. He that Believeth on me as the Scripture hath said, out of his belly shall flow Rivers of living water.
But this spake he of the spirit, which they that believe on him, should receive, for the holy Ghost was not yet given, because that Jesus was not yet glorified.
But this spoke he of the Spirit, which they that believe on him, should receive, for the holy Ghost was not yet given, Because that jesus was not yet glorified.
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and beloved not onely gifts by Christ to bring you to Heaven, but also Ministeriall gifts, to qualifie men fit for the Ministery, you are to looke on this as the fruit of Christs Ascention, Ephesians 4.10, 11, 12. vers. Hee that descended, is the same also that Ascended up farre above all heavens that hee might fill all things.
and Beloved not only Gifts by christ to bring you to Heaven, but also Ministerial Gifts, to qualify men fit for the Ministry, you Are to look on this as the fruit of Christ Ascension, Ephesians 4.10, 11, 12. vers. He that descended, is the same also that Ascended up Far above all heavens that he might fill all things.
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Fifthly, Christ is gone to Heaven, It is to comfort us in this, that Christ being bodily in Heaven it might make thee holdy bold and fiducially confident when ever thou comest to God in Prayer, thou dost come to God in Prayer,
Fifthly, christ is gone to Heaven, It is to Comfort us in this, that christ being bodily in Heaven it might make thee holdy bold and fiducially confident when ever thou Comest to God in Prayer, thou dost come to God in Prayer,
but thou may be comest to him as thou hast Jesus Christ at his Right hand in Heaven presenting thy Prayers to God for thee, there is this very comfort given in by the Apostle, Heb. 4.14, 16. Seeing then that wee have a great high Priest, that is passed into the Heavens, Iesus the Sonne of God, let us hold fast our profession.
but thou may be Comest to him as thou hast jesus christ At his Right hand in Heaven presenting thy Prayers to God for thee, there is this very Comfort given in by the Apostle, Hebrew 4.14, 16. Seeing then that we have a great high Priest, that is passed into the Heavens, Iesus the Son of God, let us hold fast our profession.
and after hee was taken up into Heaven, yet hee calls them his Brethren. Heb. 2.11. For both hee that sanctifieth, and they who are sanctified, are all of one, for which cause hee is not ashamed to call them Brethren.
and After he was taken up into Heaven, yet he calls them his Brothers. Hebrew 2.11. For both he that Sanctifieth, and they who Are sanctified, Are all of one, for which cause he is not ashamed to call them Brothers.
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and Christ is thy friend there, and this may administer much comfort to thee that Jesus Christ retaines the same relation now he is in heaven, that he had with thee in the world;
and christ is thy friend there, and this may administer much Comfort to thee that jesus christ retains the same Relation now he is in heaven, that he had with thee in the world;
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Therefore Iob could speak in a vision, saith Job, I know that my Redeemer liveth, I know my Kinsman liveth, (for so theword signifieth) I know my kinsman liveth.
Therefore Job could speak in a vision, Says Job, I know that my Redeemer lives, I know my Kinsman lives, (for so theword signifies) I know my kinsman lives.
why suppose this man should come to the dignity of a King, it would be a great comfort to thee that thou that wast but a beggar art now become a Kings Wife;
why suppose this man should come to the dignity of a King, it would be a great Comfort to thee that thou that wast but a beggar art now become a Kings Wife;
but Christ did go to heaven for us, all was for us, Heb. 10.19.20. Having therefore Brethren, boldnesse to enter into the holiest by the blood of Iesus.
but christ did go to heaven for us, all was for us, Hebrew 10.19.20. Having Therefore Brothers, boldness to enter into the Holiest by the blood of Iesus.
I shall now draw out some instructions from some circumstances in Christs going to Heaven. There are five circumstances from which you may gather some instruction.
I shall now draw out Some instructions from Some Circumstances in Christ going to Heaven. There Are five Circumstances from which you may gather Some instruction.
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then this should be fastened on the Meditation of you young men that you should not have your hearts too much glued to the World, to hancker after a long life.
then this should be fastened on the Meditation of you young men that you should not have your hearts too much glued to the World, to hancker After a long life.
It was all one, but there is much of Gods minde in this, of all places in the World Christ did make choyce of Bethany by Mount Olivet to go up to Heaven:
It was all one, but there is much of God's mind in this, of all places in the World christ did make choice of Bethany by Mount Olivet to go up to Heaven:
Beloved the reason was, because that was the place that Christ was taken in when Judas came with the Scribes and Pharisees to apprehend him, from that place hee was taken to be crucified,
beloved the reason was, Because that was the place that christ was taken in when Judas Come with the Scribes and Pharisees to apprehend him, from that place he was taken to be Crucified,
and seeing it was from that place, hee would make choyce of that place, that from thence hee would take his rise to go up to Heaven, NONLATINALPHABET of NONLATINALPHABET Bethany in Hebrew, signifies a house of affliction,
and seeing it was from that place, he would make choice of that place, that from thence he would take his rise to go up to Heaven, of Bethany in Hebrew, signifies a house of affliction,
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so that Christ made that which was the house of his affliction, Christ made that Bethany to be the place of the translation of him into glory, I would give you thence to note that God doth oftentimes make our sufferings to be Inlets to our glory.
so that christ made that which was the house of his affliction, christ made that Bethany to be the place of the Translation of him into glory, I would give you thence to note that God does oftentimes make our sufferings to be Inlets to our glory.
therefore doe not be danted at persecution, for the Lord makes Bethanies, the houses of our afflictions to have a trap-doore in them to let us into our Fathers Mansion.
Therefore do not be daunted At persecution, for the Lord makes Bethanies, the houses of our afflictions to have a trap-door in them to let us into our Father's Mansion.
Thirdly, from the circumstance in Christ ascention, just as Christ did ascend he• was speaking to his Disciples things that did appertaine to the Kingdome of God,
Thirdly, from the circumstance in christ Ascension, just as christ did ascend he• was speaking to his Disciples things that did appertain to the Kingdom of God,
and as hee was blessing of them, hee was taken up before their eyes, Acts 1.9. And when hee had spoken these things, while they beheld, hee was taken up, and a Cloud received him out of their sight;
and as he was blessing of them, he was taken up before their eyes, Acts 1.9. And when he had spoken these things, while they beheld, he was taken up, and a Cloud received him out of their sighed;
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I would give you this note from thence, that when you come towards the time of your departure out of this World, make Christ your example, Christ as hee was going away hee spake of things appertaining to the Kingdome of God,
I would give you this note from thence, that when you come towards the time of your departure out of this World, make christ your Exampl, christ as he was going away he spoke of things appertaining to the Kingdom of God,
so let your hearts be full fraught with Divine contemplation, do you leave good counsell behinde you when you come to die, that so some body may say, these are the last words of a dying Friend.
so let your hearts be full fraught with Divine contemplation, do you leave good counsel behind you when you come to die, that so Some body may say, these Are the last words of a dying Friend.
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I might extend this Example of Christ before his departure out of the World, unto masters of Families, that when you come towards your end, leave good councell behind you;
I might extend this Exampl of christ before his departure out of the World, unto Masters of Families, that when you come towards your end, leave good council behind you;
And thus wee see in the instances of Isaac and many other Servants of God, Moses to Joshua when hee was to die, I but take Christs Example so farre, that when you are to leave the World, that you may have your minds possessed with nothing else but with things appertaining to the Kingdom of God, as Christ was.
And thus we see in the instances of Isaac and many other Servants of God, Moses to joshua when he was to die, I but take Christ Exampl so Far, that when you Are to leave the World, that you may have your minds possessed with nothing Else but with things appertaining to the Kingdom of God, as christ was.
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Fourthly, there is instruction to be gathered from the manner of Christs leaving the World, the manner was in the Acts 1.9. And when hee had spoken these things, while they beheld, hee was taken up, and a cloud received him out of their sight.
Fourthly, there is instruction to be gathered from the manner of Christ leaving the World, the manner was in the Acts 1.9. And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sighed.
They saw him by degrees ascend into Heaven, this must not passe our Meditation, that a cloud should take Jesus Christ out of our sight, it is for a reliefe to your Meditations, that when you see the clouds, that these cloud• that I see hover in the Heaven they are Christs Chariot that did once carry him to Heaven,
They saw him by Degrees ascend into Heaven, this must not pass our Meditation, that a cloud should take jesus christ out of our sighed, it is for a relief to your Meditations, that when you see the Clouds, that these cloud• that I see hover in the Heaven they Are Christ Chariot that did once carry him to Heaven,
and they are the chariots that shall carry Jesus Christ to judge the World; O labour to have your Meditations on Divine things, hee went up in a cloud,
and they Are the chariots that shall carry jesus christ to judge the World; Oh labour to have your Meditations on Divine things, he went up in a cloud,
Fifthly, the circumstance in Christs ascention is this, that hee would call all his Friends about him, it is expresly said all the eleven Apostles were with him, Acts 1. And an Interpreter doth think that there was an hundred and twenty with Jesus Christ,
Fifthly, the circumstance in Christ Ascension is this, that he would call all his Friends about him, it is expressly said all the eleven Apostles were with him, Acts 1. And an Interpreter does think that there was an hundred and twenty with jesus christ,
when he ascended up into Heaven, & he gathered it from, Acts 1.15. And in those days Peter stood up in the midst of the Disciples, and said, The number of Names together, were about an hundred and twenty.
when he ascended up into Heaven, & he gathered it from, Acts 1.15. And in those days Peter stood up in the midst of the Disciples, and said, The number of Names together, were about an hundred and twenty.
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Now learned men doe thinke that there was an hundered and twenty that did see Jesus Christ ascend up into Heaven, it is cleare that there were the eleven Apostles there,
Now learned men do think that there was an hundered and twenty that did see jesus christ ascend up into Heaven, it is clear that there were the eleven Apostles there,
and if this be so that Christ gathered about him, his Friends, when hee was to leave the World, I gather thence, that when you are drawing towards your end and departing out of the World;
and if this be so that christ gathered about him, his Friends, when he was to leave the World, I gather thence, that when you Are drawing towards your end and departing out of the World;
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and it is a great blessing for to die amongst your Friends, Christ before that hee would goe up to Heaven and leave the World, hee would have his Friends about him,
and it is a great blessing for to die among your Friends, christ before that he would go up to Heaven and leave the World, he would have his Friends about him,
If it be so that Christs going up bodily into Heaven be a ground of such great comfort unto the people of God upon Earth, the use that I shall draw, it shall be to deduce foure Doctrinall and foure practicall inferences from this poynt.
If it be so that Christ going up bodily into Heaven be a ground of such great Comfort unto the people of God upon Earth, the use that I shall draw, it shall be to deduce foure Doctrinal and foure practical inferences from this point.
but that it is in the beautifull and splendent body of the Sun, and they say, that is the reason the Sun doth cast such a glorious light, o're that the Moon doth,
but that it is in the beautiful and splendent body of the Sun, and they say, that is the reason the Sun does cast such a glorious Light, over that the Moon does,
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therefore if Christs Body be gone into Heaven, they are in an errour. Secondly, this poynt will confute those who hold that Christs Body hath beene on Earth, since his ascention into Heaven;
Therefore if Christ Body be gone into Heaven, they Are in an error. Secondly, this point will confute those who hold that Christ Body hath been on Earth, since his Ascension into Heaven;
or the reall presence, that Jesus Christ is bodily present at the Sacrament, say the Papists, we really eate Christs flesh and drink Christs bloud, that Christ is as really at the Sacrament as hee was on the Crosse;
or the real presence, that jesus christ is bodily present At the Sacrament, say the Papists, we really eat Christ Flesh and drink Christ blood, that christ is as really At the Sacrament as he was on the Cross;
And they went up out of Aegypt, and came into the Land of Canaan, unto Jacob their Father. And they told him all the words of Joseph which hee had said unto them,
And they went up out of Egypt, and Come into the Land of Canaan, unto Jacob their Father. And they told him all the words of Joseph which he had said unto them,
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and when hee saw the Waggons which Joseph had sent to carry him, the spirit of Iacob their Father revived. Did Jacob rejoyce to see a Wagon or a Chariot that would carry him into Aegypt to see his Sonne Joseph, and wilt not thou rejoyce to thinke that death is a chariot to carry thee to Jesus Christ, to carry thee to Heaven? O therefore let not thy heart be troubled to die,
and when he saw the Wagons which Joseph had sent to carry him, the Spirit of Iacob their Father revived. Did Jacob rejoice to see a Wagon or a Chariot that would carry him into Egypt to see his Son Joseph, and wilt not thou rejoice to think that death is a chariot to carry thee to jesus christ, to carry thee to Heaven? O Therefore let not thy heart be troubled to die,
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why shouldst thou be grovelling on the Earth seeing thy Christ is now in Heaven? It is a speech of Christ, Canticles 3.6. Who is this that cometh out of the Wildernesse like Pillars of smoke, perfumed with Myrrhe and Franckincense, with all powders of the Merchant? Thou shouldst ascend up to Christ though thou beest in trouble in the Wildernesse of this World;
why Shouldst thou be groveling on the Earth seeing thy christ is now in Heaven? It is a speech of christ, Canticles 3.6. Who is this that comes out of the Wilderness like Pillars of smoke, perfumed with Myrrh and Frankincense, with all powders of the Merchant? Thou Shouldst ascend up to christ though thou Best in trouble in the Wilderness of this World;
O ascend up to Christ in holy Meditations, the use the Apostle makes of it, Colos. 3.1. If yee then be risen with Christ, seeke those things which are above, where Christ sitteth on the right Hand of God.
Oh ascend up to christ in holy Meditations, the use the Apostle makes of it, Colos 3.1. If ye then be risen with christ, seek those things which Are above, where christ Sitteth on the right Hand of God.
Christ is in Heaven, therefore our conversation must be where our head is. It is a notable Text, Mat. 24.28. For wheresoever the Carkeise is, there will the Eagles be gathered together.
christ is in Heaven, Therefore our Conversation must be where our head is. It is a notable Text, Mathew 24.28. For wheresoever the Carkeise is, there will the Eagles be gathered together.
But where the carkeise is, thither will the Eagles resort, Gerrard doth chiefly referre it to the day of judgement, where the carkeise is thither will the Eagles resort, that is, where Jesus Christ is in Heaven,
But where the Carkeise is, thither will the Eagles resort, Gerard does chiefly refer it to the day of judgement, where the Carkeise is thither will the Eagles resort, that is, where jesus christ is in Heaven,
as the Eagles doe follow after the carkeise to feed upon that, so the people of God as Eagles are gathered about a carkeise, the people of God shall be gathered about Jesus Christ, and this I doe confesse is the chiefe scope of the place,
as the Eagles do follow After the Carkeise to feed upon that, so the people of God as Eagles Are gathered about a Carkeise, the people of God shall be gathered about jesus christ, and this I do confess is the chief scope of the place,
Christ is now in Heaven, saith Gerrard, that the Gospell shall be as powerfull on men in the World, that it shall make men as eager to come after Christ into Heaven as the Eagle is after the prey,
christ is now in Heaven, Says Gerard, that the Gospel shall be as powerful on men in the World, that it shall make men as eager to come After christ into Heaven as the Eagl is After the prey,
It is to make thee less Earthly minded, more passionately eager, and importunely earnest after the Lord Jesus Christ: dost thou feele the power of his Ascention to make thee more heavenly minded,
It is to make thee less Earthly minded, more passionately eager, and importunely earnest After the Lord jesus christ: dost thou feel the power of his Ascension to make thee more heavenly minded,
Indeed other men went to Heaven bodily, not by their own strength, but it was by a borrowed strength, Elias had a fiery charriot to carry him to heaven,
Indeed other men went to Heaven bodily, not by their own strength, but it was by a borrowed strength, Elias had a fiery chariot to carry him to heaven,
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There are three bodies in Heaven, there is the body of Enoch, the body of Elias, and the body of Christ, all in heaven else are onely Spirits, Saints and Angels, Enoch went to heaven bodily as a Type of Christs Ascension before the Law,
There Are three bodies in Heaven, there is the body of Enoch, the body of Elias, and the body of christ, all in heaven Else Are only Spirits, Saints and Angels, Enoch went to heaven bodily as a Type of Christ Ascension before the Law,
That the fruit and benefit that all the Elect of God have by Christs going into Heaven, is to prepare a place for them there, I goe and prepare a place for you.
That the fruit and benefit that all the Elect of God have by Christ going into Heaven, is to prepare a place for them there, I go and prepare a place for you.
Secondly, I shall shew you how can this Scripture say, that by Christs Ascension Heaven is prepared for us, when other Scriptures say, that Heaven was prepared for us from the beginning of the World.
Secondly, I shall show you how can this Scripture say, that by Christ Ascension Heaven is prepared for us, when other Scriptures say, that Heaven was prepared for us from the beginning of the World.
Thirdly, whither did the Patriarks and righteous holy men of God, goe, that lived before Christs Ascention into Heaven, whither went they when they died? therefore the Church of Rome gather from this Text, that before Christ went to heaven, there were none went into heaven,
Thirdly, whither did the Patriarchs and righteous holy men of God, go, that lived before Christ Ascension into Heaven, whither went they when they died? Therefore the Church of Room gather from this Text, that before christ went to heaven, there were none went into heaven,
First, in what sense may it be said, that Christ by his going into heaven prepares a place for Believers there? I answer in these three regards, that Christ by going into heaven prepares a place there.
First, in what sense may it be said, that christ by his going into heaven prepares a place for Believers there? I answer in these three regards, that christ by going into heaven prepares a place there.
because Christ is now in heaven, hee being gone to heaven as a common and a publique person, a Representer of all the elect, Heb. 6.20. Whither the forerunner is for us entered, even Jesus, made an high Priest for ever after the Order of Melchisedec.
Because christ is now in heaven, he being gone to heaven as a Common and a public person, a Representer of all the elect, Hebrew 6.20. Whither the forerunner is for us entered, even jesus, made an high Priest for ever After the Order of Melchizedek.
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so the Lord Jesus Christ our great high Priest having the Names of all the Elect not only on his breast but in his heart, praying to his Father that wee might come there,
so the Lord jesus christ our great high Priest having the Names of all the Elect not only on his breast but in his heart, praying to his Father that we might come there,
when hee prepares us the Inhabitants for Heaven, here is the great evidence for Heaven, are your hearts prepared? then you may be assured that Heaven is prepared for you, Col. 1.12, 13, 14 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light.
when he prepares us the Inhabitants for Heaven, Here is the great evidence for Heaven, Are your hearts prepared? then you may be assured that Heaven is prepared for you, Col. 1.12, 13, 14 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light.
An unconverted man is not a meet man for Heaven, now when Christ makes you meete for Heaven, hee then prepares a place for thee, 1 Peter 1.3, 4, 5. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us againe unto a lively hope, by the Resurrection of Iesus from the Dead.
an unconverted man is not a meet man for Heaven, now when christ makes you meet for Heaven, he then prepares a place for thee, 1 Peter 1.3, 4, 5. Blessed be the God and Father of our Lord jesus christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Iesus from the Dead.
when other Scriptures say that heaven was prepared for us from the beginning of the World? Mat. 25.34 Then shall the King say unto them on his right hand, Come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the World:
when other Scriptures say that heaven was prepared for us from the beginning of the World? Mathew 25.34 Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World:
and this distinction the Scripture allows of it, especially of the poynt of Justification, in this poynt the Scripture doth cleare this distinction, Heb. 9.8.
and this distinction the Scripture allows of it, especially of the point of Justification, in this point the Scripture does clear this distinction, Hebrew 9.8.
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then what became of all the people of God, and holy men of God under the old Testament? Whither went they that if this bee true that Christ did prepare Heaven by his Ascension?
then what became of all the people of God, and holy men of God under the old Testament? Whither went they that if this be true that christ did prepare Heaven by his Ascension?
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therefore they make Abraham, Isaac, and Jacob, all the Patriarks and all the holy men of God, they make them to be in the place called Limbus Patrum, which was for the good men till Christs Ascension;
Therefore they make Abraham, Isaac, and Jacob, all the Patriarchs and all the holy men of God, they make them to be in the place called Limbus Patrum, which was for the good men till Christ Ascension;
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how can they come to Heaven if Heaven be prepared by Christs Ascension? First, I may say that of Christs Ascension, as Gerrard doth of Christs Passion;
how can they come to Heaven if Heaven be prepared by Christ Ascension? First, I may say that of Christ Ascension, as Gerard does of Christ Passion;
The Death of Christ it was availeable before it was in being, so I may say of Christs Ascension, that Christs Ascension was availeable before it was in being;
The Death of christ it was available before it was in being, so I may say of Christ Ascension, that Christ Ascension was available before it was in being;
but virtually, that there was vertue in Jesus Christ, that all the godly Jewes had vertue by CHRISTS Death, there is my first Answer. Secondly, observe this;
but virtually, that there was virtue in jesus christ, that all the godly Jews had virtue by CHRIST Death, there is my First Answer. Secondly, observe this;
Thirdly, there are against the Jesuits conceit of Limbus Patrum, that there are cleare passages in the Scripture and undenyable reasons drawn from the Scripture that doth prove Believers under the old Testament went to Heaven before CHRISTS Ascension; As in Luke 16.22.
Thirdly, there Are against the Jesuits conceit of Limbus Patrum, that there Are clear passages in the Scripture and undeniable Reasons drawn from the Scripture that does prove Believers under the old Testament went to Heaven before CHRIST Ascension; As in Lycia 16.22.
And in Heb. 11. there the bodies of the Patriarks are reckoned up together, in the 16 verse. But now they desire a better Countrey, that is Heavenly,
And in Hebrew 11. there the bodies of the Patriarchs Are reckoned up together, in the 16 verse. But now they desire a better Country, that is Heavenly,
He is not ashamed to be their God, therefore they have a City prepared for them by God, that likewise if it be a History or a Parable, Lazarus was said to be carried by Angels into Abrahams Bosome, this was before Christ dyed:
He is not ashamed to be their God, Therefore they have a city prepared for them by God, that likewise if it be a History or a Parable, Lazarus was said to be carried by Angels into Abrahams Bosom, this was before christ died:
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then frequent Scriptures there are, touching Christs transfiguration that when Christ was taken up, that hee saw Moses and Elias, from thence Divines gather that they must be in Heaven.
then frequent Scriptures there Are, touching Christ transfiguration that when christ was taken up, that he saw Moses and Elias, from thence Divines gather that they must be in Heaven.
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First, it appeares by this, because it is said, that those that were carried to heaven, they were carried to heaven by the Angels, the Angels carried Lazarus into Abrahams Bosome;
First, it appears by this, Because it is said, that those that were carried to heaven, they were carried to heaven by the Angels, the Angels carried Lazarus into Abrahams Bosom;
now certainly Angels are not in Limbus Patrum, Luke 16.22. Againe if the Believers of old should not go into heaven, then the Death and Merits of Christ would be much extenuated, Heb. 13.8. Jesus Christ the same yesterday, and to day, and for ever.
now Certainly Angels Are not in Limbus Patrum, Luke 16.22. Again if the Believers of old should not go into heaven, then the Death and Merits of christ would be much extenuated, Hebrew 13.8. jesus christ the same yesterday, and to day, and for ever.
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Againe, if the Soules of wicked men be in Hell before Christs time, then the Soules of godly men must bee in heaven before Christs time, that must clearly follow by the Rules of contrary;
Again, if the Souls of wicked men be in Hell before Christ time, then the Souls of godly men must be in heaven before Christ time, that must clearly follow by the Rules of contrary;
now that wicked men went to Hell is cleare Jude 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to Fornication,
now that wicked men went to Hell is clear U^de 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to Fornication,
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as there is why they should go to heaven after Christs Ascension, because Believers under the old Testament, they had the same Gospell preached to them as now wee have,
as there is why they should go to heaven After Christ Ascension, Because Believers under the old Testament, they had the same Gospel preached to them as now we have,
First, they had the same Spirit and the same Faith that wee had, and this is laid downe by the Apostle, in 2 Cor. 4.13. Wee having the same Spirit of Faith, according as it is written, I believed and therefore have I spoken, wee also believe and therefore speak;
First, they had the same Spirit and the same Faith that we had, and this is laid down by the Apostle, in 2 Cor. 4.13. we having the same Spirit of Faith, according as it is written, I believed and Therefore have I spoken, we also believe and Therefore speak;
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Againe they are under the same Covenant that wee are, Jeremiah 31. It is the same Covenant with ours in Hebrewes 8. So that is there not the same reason why Believers under the old Testament should goe to the same place as Believers under the new,
Again they Are under the same Covenant that we Are, Jeremiah 31. It is the same Covenant with ours in Hebrews 8. So that is there not the same reason why Believers under the old Testament should go to the same place as Believers under the new,
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then learne by way of recompense, by way of compensation and gratification to Jesus Christ; O prepare thou a heart for Christ who hath prepared a heaven for thee.
then Learn by Way of recompense, by Way of compensation and gratification to jesus christ; Oh prepare thou a heart for christ who hath prepared a heaven for thee.
Shall Christ go to heaven to prepare a place for thee, yet thou afford Christ no corner in thy heart? thou lettest thy lust sit on the Throne of thy heart,
Shall christ go to heaven to prepare a place for thee, yet thou afford christ no corner in thy heart? thou Lettest thy lust fit on the Throne of thy heart,
O be thou as the Bride, make thy selfe ready for the Marriage day, the betrothing day was when Christ went up to heaven, thy Marriage day is thy dying day;
Oh be thou as the Bride, make thy self ready for the Marriage day, the betrothing day was when christ went up to heaven, thy Marriage day is thy dying day;
O against the Marriage day of the Lambe, doe thou who art his Bride make thy selfe ready, doe thou prepare a heart for Christ who hath prepared heaven for thee.
Oh against the Marriage day of the Lamb, do thou who art his Bride make thy self ready, do thou prepare a heart for christ who hath prepared heaven for thee.
Origen hath a good passage on Luke 22.12. And hee shall shew you a large upper roome furnished there make ready, though hee doth much abuse the scope of the Scripture.
Origen hath a good passage on Lycia 22.12. And he shall show you a large upper room furnished there make ready, though he does much abuse the scope of the Scripture.
I doe not give it to you as the sence of it, but take his glosse, that if thou wilt come to sup with Christ thou must make thy heart as the upper Roome, a heart raised in Divine contemplation,
I do not give it to you as the sense of it, but take his gloss, that if thou wilt come to sup with christ thou must make thy heart as the upper Room, a heart raised in Divine contemplation,
Secondly, if Christ be gone into heaven to prepare a place for the Elect, then wee are rather gayners then losers by the want of Christs bodily presence, wee should be lesse happy to have Christ upon the Earth,
Secondly, if christ be gone into heaven to prepare a place for the Elect, then we Are rather gainers then losers by the want of Christ bodily presence, we should be less happy to have christ upon the Earth,
and giveth light over all the World, now should the body of the Sun be taken from the Firmament and be upon the Earth amongst us, it would not be of that availe to us as now it is, the Sun of Righteousnesse now hee is in the heavens, hee is of greater availe to us,
and gives Light over all the World, now should the body of the Sun be taken from the Firmament and be upon the Earth among us, it would not be of that avail to us as now it is, the Sun of Righteousness now he is in the heavens, he is of greater avail to us,
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I would faine know whether Jacob would have beene troubled for his Son Joseph, if Jacob had known this that his Sonne was gone into Aegypt to prepare a place for him and all his Brethren, against the Famine:
I would feign know whither Jacob would have been troubled for his Son Joseph, if Jacob had known this that his Son was gone into Egypt to prepare a place for him and all his Brothers, against the Famine:
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Thirdly, if Christ be gone Bodily into Heaven, it is a ground of comfort to thee, that though thou hast no place to put thy head in here in this World,
Thirdly, if christ be gone Bodily into Heaven, it is a ground of Comfort to thee, that though thou hast no place to put thy head in Here in this World,
It may be many of you have poor cottages, smoaky houses, why for all that, lift up thy heart with joy, that Christ is gone to prepare a large place in Heaven for thee.
It may be many of you have poor cottages, smoky houses, why for all that, lift up thy heart with joy, that christ is gone to prepare a large place in Heaven for thee.
Fourthly, is Christ gone into Heaven to prepare a place for Beleevers? then all Christlesse and Gracelesse men have no benefit by the Passion or Ascension of our Lord Iesus. Christ dyed, but not for thee;
Fourthly, is christ gone into Heaven to prepare a place for Believers? then all Christless and Graceless men have no benefit by the Passion or Ascension of our Lord Iesus. christ died, but not for thee;
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he• will prepare no place in Heaven for thee, therefore as was spoken of Judas, Acts 1.25. That hee may take part of this Ministery and Apostleship, from which Judas by transgression fell, that hee might goe to his Owne place.
he• will prepare no place in Heaven for thee, Therefore as was spoken of Judas, Acts 1.25. That he may take part of this Ministry and Apostleship, from which Judas by Transgression fell, that he might go to his Own place.
and not to a place prepared by Jesus Christ. And thus I have done with the second Doctrine, to wit, that the fruit and benefit that all the Elect of God have by Christs going into Heaven, it is to prepare a place for them, I goe and prepare a place for you.
and not to a place prepared by jesus christ. And thus I have done with the second Doctrine, to wit, that the fruit and benefit that all the Elect of God have by Christ going into Heaven, it is to prepare a place for them, I go and prepare a place for you.
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so they make it of his coming in the flesh, John 4. it was their sence of the coming of Christ in the 25. verse. The Woman saith unto him, I know that Messias cometh, which is called Christ,
so they make it of his coming in the Flesh, John 4. it was their sense of the coming of christ in the 25. verse. The Woman Says unto him, I know that Messias comes, which is called christ,
From thence observe, That Christs coming againe to judge the World is a Doctrine full of comfort to every Believer whilst they are here upon the Earth,
From thence observe, That Christ coming again to judge the World is a Doctrine full of Comfort to every Believer while they Are Here upon the Earth,
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Then wee which are alive, and remaine, shall bee caught up together with them in the clouds, to meete the Lord in the Ayre, and so shall wee ever bee with the Lord;
Then we which Are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air, and so shall we ever be with the Lord;
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The first is by way of Objection, what comfort is this to us, or to them that Christ should bid them they should not be troubled, that hee would come againe,
The First is by Way of Objection, what Comfort is this to us, or to them that christ should bid them they should not be troubled, that he would come again,
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Answer, First, that Tract of time can neither interrupt the accomplishment of a promise, nor the comfort of a promise, it is comfortable that what is promised shall sooner or later come to passe, especially in this, wherein all the comforts of the Elect of God are reserved to the day of judgement. Daniel 10.1.
Answer, First, that Tract of time can neither interrupt the accomplishment of a promise, nor the Comfort of a promise, it is comfortable that what is promised shall sooner or later come to pass, especially in this, wherein all the comforts of the Elect of God Are reserved to the day of judgement. daniel 10.1.
then, and why should not wee be so now? I will give you two or three instances, John 8.56. Your Father Abraham rejoyced to see my day, and hee saw it, and was glad.
then, and why should not we be so now? I will give you two or three instances, John 8.56. Your Father Abraham rejoiced to see my day, and he saw it, and was glad.
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For unto us a Child is borne, unto us a Sonne is given, and the government shall be upon his shoulders, &c. Behold this is matter of joy ▪ for to us a Child is borne,
For unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulders, etc. Behold this is matter of joy ▪ for to us a Child is born,
and of the confused noyse of Warriers, and dost thou tell us of that which shall not be till many yeares after? and yet the Prophet doth thinke no fitter a promise to give them,
and of the confused noise of Warriors, and dost thou tell us of that which shall not be till many Years After? and yet the Prophet does think no fitter a promise to give them,
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First, it appeares by the Believers longing and looking for Christs coming to judge the World, it is the people of Gods property to long for the appearance of Christ, when it makes the heart of a Felix to tremble,
First, it appears by the Believers longing and looking for Christ coming to judge the World, it is the people of God's property to long for the appearance of christ, when it makes the heart of a Felix to tremble,
and called by Peter the day of Refreshing, and this made the Church say, Come Lord Iesus come quickly, this shews that to the people of God there is no Doctrine so comfortable as the Doctrine of Christs coming to judge the World, Titus 2.13. Looking for that blessed hope and the glorious appearing of the great God, and our Saviour Iesus Christ. 2 Peter 3.12.
and called by Peter the day of Refreshing, and this made the Church say, Come Lord Iesus come quickly, this shows that to the people of God there is no Doctrine so comfortable as the Doctrine of Christ coming to judge the World, Titus 2.13. Looking for that blessed hope and the glorious appearing of the great God, and our Saviour Iesus christ. 2 Peter 3.12.
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though Christ brings Soules to Heaven before his coming, yet hee doth not compleatly glorifie any of his servants till his coming againe to judge the World, 1 Iohn 3.2.
though christ brings Souls to Heaven before his coming, yet he does not completely Glorify any of his Servants till his coming again to judge the World, 1 John 3.2.
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but wee know not when hee shall appeare, wee shall be like him, for wee shall see him as hee is, and in Colos. 3.4 When Christ, who is our Life, shall appeare,
but we know not when he shall appear, we shall be like him, for we shall see him as he is, and in Colos 3.4 When christ, who is our Life, shall appear,
God hath reserved the full glorification of the Elect against the time of his coming. 1 Peter 5.4. And when the chiefe Shephard shall appeare, yee shall receive a Crown of glory that fadeth not away.
God hath reserved the full glorification of the Elect against the time of his coming. 1 Peter 5.4. And when the chief Shepherd shall appear, ye shall receive a Crown of glory that fades not away.
Frequent Texts of Scripture there are, to prove, that the reserve that Christ hath of the full glorifying of the Elect, it is at the time of his coming to judge the World.
Frequent Texts of Scripture there Are, to prove, that the reserve that christ hath of the full glorifying of the Elect, it is At the time of his coming to judge the World.
The third particular is, but wherein is the Doctrine of Christs coming againe, so comfortable to Believers? there are these foure Particulars more especially wherein the Doctrine of Christs coming againe to judge the World is a Doctrine full of comfort to Believers.
The third particular is, but wherein is the Doctrine of Christ coming again, so comfortable to Believers? there Are these foure Particulars more especially wherein the Doctrine of Christ coming again to judge the World is a Doctrine full of Comfort to Believers.
why appeale to Jesus Christ in Heaven, for hee that judgeth thee, is the Lord, and this wee finde Christ did, 1 Pet. 2.23. Who when hee was reviled, reviled not againe, when hee suffered, hee threatned not, but comitted himselfe to him that judgeth righteously.
why appeal to jesus christ in Heaven, for he that Judgeth thee, is the Lord, and this we find christ did, 1 Pet. 2.23. Who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that Judgeth righteously.
but do as Christ did, commit thy cause to Christ that judgeth all things righteously. Christ will come to over-judge all things that have beene judged amisse. Jude, 1.5. To execute Indgment upon all, and to convince all that are ungodly amongst them, of all their ungodly deeds, which they have ungodly commited;
but do as christ did, commit thy cause to christ that Judgeth all things righteously. christ will come to over-judge all things that have been judged amiss. U^de, 1.5. To execute Judgement upon all, and to convince all that Are ungodly among them, of all their ungodly Deeds, which they have ungodly committed;
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Men have hard speeches against many, who are upright in the Land, why it is a comfort that Christs coming againe, one end is, to convince men of all their hard speeches and scandalous aspersions.
Men have hard Speeches against many, who Are upright in the Land, why it is a Comfort that Christ coming again, one end is, to convince men of all their hard Speeches and scandalous Aspersions.
why be not troubled, for Christ is coming from Heaven, 1 Peter 4.13. But rejoyce, in asmuch as yee are partakers of Christs sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy.
why be not troubled, for christ is coming from Heaven, 1 Peter 4.13. But rejoice, in as as ye Are partakers of Christ sufferings, that when his glory shall be revealed, you may be glad also with exceeding joy.
When Christ comes to be revealed and judge the World, why rejoyce in your sufferings, you shall be glad also with exceeding joy, that is a second case wherein this Doctrine may be of comfort.
When christ comes to be revealed and judge the World, why rejoice in your sufferings, you shall be glad also with exceeding joy, that is a second case wherein this Doctrine may be of Comfort.
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Thirdly, this Doctrine may serve for comfort, in case of any inward accusation of conscience from the apprehension of thine own guiltinesse, it may be thou judgest thy selfe that thou art a damned undone Creature,
Thirdly, this Doctrine may serve for Comfort, in case of any inward accusation of conscience from the apprehension of thine own guiltiness, it may be thou Judges thy self that thou art a damned undone Creature,
why remember, that there is a Judgement to passe on thee besides thy own mistake and misapprehension, Christ coming to Judgement should be a comfort to thee against thine owne Inward accusation,
why Remember, that there is a Judgement to pass on thee beside thy own mistake and misapprehension, christ coming to Judgement should be a Comfort to thee against thine own Inward accusation,
Suppose thy conseience doth accuse thee, and thou judgest thy selfe to Hell, yet comfort thy selfe with this, that thy Jesus will afterwards come to judge thee.
Suppose thy conscience does accuse thee, and thou Judges thy self to Hell, yet Comfort thy self with this, that thy jesus will afterwards come to judge thee.
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and CHRIST shall come to judge things that are judged amisse in the World, Christ shall judge all Oppressions and violence which is done by an usurping hand, here is matter of comfort that Christ cometh to judge them all over againe,
and CHRIST shall come to judge things that Are judged amiss in the World, christ shall judge all Oppressions and violence which is done by an usurping hand, Here is matter of Comfort that christ comes to judge them all over again,
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If there were no argument in all the Scripture to prove Christs coming againe, why this Argument it will evince that Christ shall come to judge the World, there must be a judging over againe;
If there were no argument in all the Scripture to prove Christ coming again, why this Argument it will evince that christ shall come to judge the World, there must be a judging over again;
First, though the Doctrine of Christs coming againe be full of comfort, yet take this caution, that you are to looke on the Doctrine of Christs coming to judgement as a Doctrine to teach you duty,
First, though the Doctrine of Christ coming again be full of Comfort, yet take this caution, that you Are to look on the Doctrine of Christ coming to judgement as a Doctrine to teach you duty,
when you doe not make that very comfort to be a spurre to duties, and the Scripture putteth you upon this, 1 Cor. 1.7. So that yee come behinde in no gift, waiting for the coming of our Lord Iesus Christ. 2 Thess. 2.1. Now wee beseech you Brethren, by the coming of our Lord Iesus Christ, and by our gathering together unto him.
when you do not make that very Comfort to be a spur to duties, and the Scripture putteth you upon this, 1 Cor. 1.7. So that ye come behind in no gift, waiting for the coming of our Lord Iesus christ. 2 Thess 2.1. Now we beseech you Brothers, by the coming of our Lord Iesus christ, and by our gathering together unto him.
Hee presseth them to duty on this Doctrine by the coming of Iesus Christ. Now to speak distinctly to this caution, there are duties that the Doctrine of Christs coming is subservient and serviceable unto.
He Presseth them to duty on this Doctrine by the coming of Iesus christ. Now to speak distinctly to this caution, there Are duties that the Doctrine of Christ coming is subservient and serviceable unto.
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First, the Doctrine of Christs coming should teach you the duty of patience under all your sufferings in the World, Iames 5.8. Bee yee also patient, stablish your Hearts, for the coming of the Lord draweth nigh.
First, the Doctrine of Christ coming should teach you the duty of patience under all your sufferings in the World, James 5.8. be ye also patient, establish your Hearts, for the coming of the Lord draws High.
but it should provoke you to improve your gifts under Ordinances, 1 Cor. 1.7. So that yee come behinde in no gifts, waiting for the coming of our Lord Iesus Christ.
but it should provoke you to improve your Gifts under Ordinances, 1 Cor. 1.7. So that ye come behind in no Gifts, waiting for the coming of our Lord Iesus christ.
The waiting for the coming of our Lord Jesus Christ, it should provoke you to a holy improvement of growth under Ordinances, for Christ will call you to an account of your hearing, Revel. 22.17. And the spirit and the Bride say come, and let him that heareth, say, come.
The waiting for the coming of our Lord jesus christ, it should provoke you to a holy improvement of growth under Ordinances, for christ will call you to an account of your hearing, Revel. 22.17. And the Spirit and the Bride say come, and let him that hears, say, come.
behold, I have gayned two other Talents besides them, His Lord said unto him, well done, good and faithfull servant, thou hast beene faithfull over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord.
behold, I have gained two other Talents beside them, His Lord said unto him, well done, good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord.
This is Christs Language as Divines interpret, that hee will come to judge the World, hee will call thee well done thou good and faithfull servant thou hast improved thy gifts well, thou hast improved thy Talents well.
This is Christ Language as Divines interpret, that he will come to judge the World, he will call thee well done thou good and faithful servant thou hast improved thy Gifts well, thou hast improved thy Talents well.
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Thirdly, this Doctrine, it should provoke you to be conscionable in your outward callings, in your very callings in the World to be conscionable in them,
Thirdly, this Doctrine, it should provoke you to be conscionable in your outward callings, in your very callings in the World to be conscionable in them,
whether Religious, or whether civill, I wish saith Austine that I might have my desire, that when Christ shall come that hee might find mee either Preaching or finde me Praying.
whither Religious, or whither civil, I wish Says Augustine that I might have my desire, that when christ shall come that he might find me either Preaching or find me Praying.
and cares of this Life, and so that day come upon you unawares. It was Christs counsell to his Apostles, 1 Pet. 4.7. But the end of all things is at hand, bee yee therefore sober and watch unto Prayer.
and Cares of this Life, and so that day come upon you unawares. It was Christ counsel to his Apostles, 1 Pet. 4.7. But the end of all things is At hand, be ye Therefore Sobrium and watch unto Prayer.
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So that the Doctrine of Christs coming it seemes for to provoke you to be patient in suffering, to profitablenesse under the use of Ordinances, to faithfulnesse in your callings,
So that the Doctrine of Christ coming it seems for to provoke you to be patient in suffering, to profitableness under the use of Ordinances, to faithfulness in your callings,
and to a moderation in the use of lawfull comforts. Fifthly, it should provoke you to Repentance, Acts 17.30.31. And the times of this Ignorance God wincked at, but now commandeth all Men every where to repent.
and to a moderation in the use of lawful comforts. Fifthly, it should provoke you to Repentance, Acts 17.30.31. And the times of this Ignorance God winked At, but now commands all Men every where to Repent.
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The Doctrine of Gods appoynting the day for the Man Christ to judge the World, it should be a Spurre to the grace of Rep•ntance, that now every Man every where should repent, Christs coming should be a Spurre to Repentance.
The Doctrine of God's appointing the day for the Man christ to judge the World, it should be a Spur to the grace of Rep•ntance, that now every Man every where should Repent, Christ coming should be a Spur to Repentance.
Sixtly, Christs coming it should be a Spur to provoke you to keepe a good conscience towards God and Man in thy living here in this World, Acts 24.15.16. And have hope towards God, which they themselves also allow, that there shall be a Resurrection of the Dead, both of the just and unjust.
Sixty, Christ coming it should be a Spur to provoke you to keep a good conscience towards God and Man in thy living Here in this World, Acts 24.15.16. And have hope towards God, which they themselves also allow, that there shall be a Resurrection of the Dead, both of the just and unjust.
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The thoughts of Christs coming to judge the Quick and the Dead should make you have thoughts of that, to have a good conscience void of offence towards God and Man, 2 Pet 3.11. Seeing then that all these things shall be dissolved, what manner of persons ought yee to be in all holy conversation and godlinesse.
The thoughts of Christ coming to judge the Quick and the Dead should make you have thoughts of that, to have a good conscience void of offence towards God and Man, 2 Pet 3.11. Seeing then that all these things shall be dissolved, what manner of Persons ought ye to be in all holy Conversation and godliness.
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The second caution is this, take heed of peremptory conclusions about this darke and obscure thing touching the Doctrine of Christs coming to judge the World.
The second caution is this, take heed of peremptory conclusions about this dark and Obscure thing touching the Doctrine of Christ coming to judge the World.
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There are many loose and lavish frolick wits that have bold and adventurous attempts touching the corning of the Lord in determining that, which the Scripture determineth not, it is not my intent to trouble you with nice•ies,
There Are many lose and lavish frolic wits that have bold and adventurous attempts touching the corning of the Lord in determining that, which the Scripture determineth not, it is not my intent to trouble you with nice•ies,
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but onely check the frollick and bold attempts, who goe about to determine of that which the Scripture doth no way reveale, to which, take heede of these things.
but only check the frolic and bold attempts, who go about to determine of that which the Scripture does not Way reveal, to which, take heed of these things.
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Againe, passe not bold attempts in determining the place where Christ shall come to judge the World, many men where the Scripture is silent doe run into many strong conceits to determine that which the Scripture doth not, many Books doe determine the place where Christ shall come to judge the World,
Again, pass not bold attempts in determining the place where christ shall come to judge the World, many men where the Scripture is silent doe run into many strong conceits to determine that which the Scripture does not, many Books do determine the place where christ shall come to judge the World,
and that is in the Valley of Jehoshaphat, and there is one T•xt which seemes to carry it that way; which is in Joel. 3.12. Let the Heathen be a wakened, and come up to the Valley of Jehoshaphat, for there will I sit to judge all the Heathen round about.
and that is in the Valley of Jehoshaphat, and there is one T•xt which seems to carry it that Way; which is in Joel. 3.12. Let the Heathen be a wakened, and come up to the Valley of Jehoshaphat, for there will I fit to judge all the Heathen round about.
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therefore cannot have a reference to the last Judgement, for Christ judgeth them. Secondly, the judgement here, onely referres to the judging of the Heathen round about;
Therefore cannot have a Referente to the last Judgement, for christ Judgeth them. Secondly, the judgement Here, only refers to the judging of the Heathen round about;
and for my heritage Israel, whom, they have scattered among the Nations, and parted my Land. The time is spoken of when God shall turne againe the captivity of Judah and Jerusalem, then God should judge the Babylonians, and those Heathen Nations that assisted them for to undoe the people of God;
and for my heritage Israel, whom, they have scattered among the nations, and parted my Land. The time is spoken of when God shall turn again the captivity of Judah and Jerusalem, then God should judge the Babylonians, and those Heathen nations that assisted them for to undo the people of God;
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and thus much for taking off that Text from being a patronage of that fond conceit of Christs coming to judge the World in the Valley of Jehoshaphat, and the Scripture is farre from giving you the place where Christ shall come to judgement, either in the Valley of Jehoshaphat or Mount Olivet, but onely in the ayre. 1 Thess. 4.17.
and thus much for taking off that Text from being a patronage of that found conceit of Christ coming to judge the World in the Valley of Jehoshaphat, and the Scripture is Far from giving you the place where christ shall come to judgement, either in the Valley of Jehoshaphat or Mount Olivet, but only in the air. 1 Thess 4.17.
Naples, though a learned Nobleman in Scotland, hee was too frolick in this way, for hee doth boldly say that Christ shall come to judge the World •n the yeare, 1683. but beloved Christs coming to judge the World cannot be determined,
Naples, though a learned Nobleman in Scotland, he was too frolic in this Way, for he does boldly say that christ shall come to judge the World •n the year, 1683. but Beloved Christ coming to judge the World cannot be determined,
for Christ would not gratifie his owne Apostles to tell them the time when his coming should be, Mat. 24. Hee would not tell them when the end of the world should be, it shewes then that it is great pride of heart to passe peremptory attempts upon the period of time, Christ did not thinke it meete for to tell his Apostles of the time of his coming, 1 Thess. 5.1. But of the times and seasons, Brethren, yee have no neede that I write unto you, nay Angells in Heaven.
for christ would not gratify his own Apostles to tell them the time when his coming should be, Mathew 24. He would not tell them when the end of the world should be, it shows then that it is great pride of heart to pass peremptory attempts upon the Period of time, christ did not think it meet for to tell his Apostles of the time of his coming, 1 Thess 5.1. But of the times and seasons, Brothers, ye have no need that I write unto you, nay Angels in Heaven.
Likewise to condemne the former Ages, who run to things not revealed, I remember what a learned Man saith, one that commenteth upon my Text, saith hee, There is nothing that doth expose the Christian Religion to more contempt,
Likewise to condemn the former Ages, who run to things not revealed, I Remember what a learned Man Says, one that commenteth upon my Text, Says he, There is nothing that does expose the Christian Religion to more contempt,
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for neither is revealed in Scripture; Christ did deny his Disciples when they asked him where hee should come. Luke 17.37. And they answered and said, where Lord? And hee said unto them, where the body is, thither will the Eagles be gathered together.
for neither is revealed in Scripture; christ did deny his Disciples when they asked him where he should come. Lycia 17.37. And they answered and said, where Lord? And he said unto them, where the body is, thither will the Eagles be gathered together.
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then said the Disciples, but where Lord wilt thou come? Christ onely gives them this answer, that where the carcasse is, thither will the Eagles flee, that is, where Christ is, all the Elect shall bee gathered,
then said the Disciples, but where Lord wilt thou come? christ only gives them this answer, that where the carcase is, thither will the Eagles flee, that is, where christ is, all the Elect shall be gathered,
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and there be strange Bookes, at least in their owne expressions, that they can descry the very manner of his coming, that CHRIST shall come from Heaven,
and there be strange Books, At least in their own expressions, that they can descry the very manner of his coming, that CHRIST shall come from Heaven,
whether Christ Jesus in promising to his Disciples to come again, whether that promise of Christ coming againe be to Reigne upon the Earth here a thousand yeares,
whither christ jesus in promising to his Disciples to come again, whither that promise of christ coming again be to Reign upon the Earth Here a thousand Years,
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First, from Eusebius and other, they give us this to be the rise of this Opinion from Cyrenthus which had it, who lived in the time of John. This Cyrenthus who was a pestilent Heretick in those times, who held that Christ was borne by the Conjunction of a Man and a Woman,
First, from Eusebius and other, they give us this to be the rise of this Opinion from Cyrenthus which had it, who lived in the time of John. This Cyrenthus who was a pestilent Heretic in those times, who held that christ was born by the Conjunction of a Man and a Woman,
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and not borne by a Virgin, and was borne as others are, and so must be a sinner, Hee was the Man that was the first authour from whom this Opinion had any life and being.
and not born by a Virgae, and was born as Others Are, and so must be a sinner, He was the Man that was the First author from whom this Opinion had any life and being.
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Therefore they askt Christ when hee was going to Heaven, Lord when wilt thou restore the Kingdome to Israel? there was in the times of the Apostle a fancy that Christ must be an Earthly Monarch,
Therefore they asked christ when he was going to Heaven, Lord when wilt thou restore the Kingdom to Israel? there was in the times of the Apostle a fancy that christ must be an Earthly Monarch,
it was brought over in Transilvania and Italy, in Germany, and there was taken hold on by John of Leydon, and in Westphalia, and handed over to us in England by men of late. Now for the confutation.
it was brought over in Transylvania and Italy, in Germany, and there was taken hold on by John of Leydon, and in Westphalia, and handed over to us in England by men of late. Now for the confutation.
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Secondly, I shall give you some reasons from the Scripture, why Christ cannot come out of Heaven Bodily and in Person to Reigne a thousand yeares upon the Earth.
Secondly, I shall give you Some Reasons from the Scripture, why christ cannot come out of Heaven Bodily and in Person to Reign a thousand Years upon the Earth.
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First, for expresse Scriptures which are foure. The first Scripture is in Acts 3.21. Whom the Heaven must receive, untill the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the World began.
First, for express Scriptures which Are foure. The First Scripture is in Acts 3.21. Whom the Heaven must receive, until the times of restitution of all things, which God hath spoken by the Mouth of all his holy prophets since the World began.
and wicked, during the thousand yeares, all things cannot be restored, for sinne bringeth the creature under a curse, it is apparent that it cannot be till Christs last coming to judge the world,
and wicked, during the thousand Years, all things cannot be restored, for sin brings the creature under a curse, it is apparent that it cannot be till Christ last coming to judge the world,
so that till the bodies of all the Elect be redeemed and glorified, till that time the creature lies under a curse by reason of Mans sinnes and Mans abuse.
so that till the bodies of all the Elect be redeemed and glorified, till that time the creature lies under a curse by reason of men Sins and men abuse.
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but doe not hold that all the Elect shall be raised at that time, therefore the Apostle saith expresly that the Heavens must keepe the person of Christ till the restitution of all things, till the bodies of the Elect come to be raised from the Dead.
but do not hold that all the Elect shall be raised At that time, Therefore the Apostle Says expressly that the Heavens must keep the person of christ till the restitution of all things, till the bodies of the Elect come to be raised from the Dead.
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Againe, it is apparent from the Context in Acts 3. That the restitution of all things can intend no other time then the time of Christs coming to Judgement.
Again, it is apparent from the Context in Acts 3. That the restitution of all things can intend no other time then the time of Christ coming to Judgement.
First, because it is said that the time here spoken of, it is when the Jewes were to be refreshed from the Lords presence, v. 19, 20, 21. Repent yee therefore, and be converted, that your sinnes may be blotted out when the times of refreshing shall come, from the presence of the Lord.
First, Because it is said that the time Here spoken of, it is when the Jews were to be refreshed from the lords presence, v. 19, 20, 21. repent ye Therefore, and be converted, that your Sins may be blotted out when the times of refreshing shall come, from the presence of the Lord.
Whom the Heaven must receive, untill the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the World began.
Whom the Heaven must receive, until the times of restitution of all things, which God hath spoken by the Mouth of all his holy prophets since the World began.
Secondly, it was the time that God did solemnly declare pardon of sinne for all the Elect, Repent, yee therefore and bee converted, that our Sinnes may hee blotted out.
Secondly, it was the time that God did solemnly declare pardon of sin for all the Elect, repent, ye Therefore and be converted, that our Sins may he blotted out.
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Thirdly, it is said, of which all the Prophets do beare witnesse, those that doe plead for Christs personall Reigne a thousand yeares upon the Earth, they cannot say that all the Prophets did speake this,
Thirdly, it is said, of which all the prophets do bear witness, those that do plead for Christ personal Reign a thousand Years upon the Earth, they cannot say that all the prophets did speak this,
A Second Scripture is in Psal. 110.1. The Lord said unto my Lord, sit thou at my right Hand, untill I make thine Enemies thy Foote-stoole. That Scripture tells you;
A Second Scripture is in Psalm 110.1. The Lord said unto my Lord, fit thou At my right Hand, until I make thine Enemies thy Footstool. That Scripture tells you;
Will you marke that Scripture, that the Apostle telleth you directly, 1 Cor. 15.23, 24, 25, 26. But every man in his owne Order, Christ the first Fruits, afterwards they that are Christs at his coming.
Will you mark that Scripture, that the Apostle Telleth you directly, 1 Cor. 15.23, 24, 25, 26. But every man in his own Order, christ the First Fruits, afterwards they that Are Christ At his coming.
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Againe, Christ must reigne so long till the end of the World. The third Scripture is in the 1 Cor. 15.23.24. But every Man in his owne Order, Christ the first Fruits, afterwards they that are Christs at his coming.
Again, christ must Reign so long till the end of the World. The third Scripture is in the 1 Cor. 15.23.24. But every Man in his own Order, christ the First Fruits, afterwards they that Are Christ At his coming.
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First, every man must rise, vers. 23. Now that cannot be at a thousand years, because they themselves hold this, that there shall onely be a Resurrection of the Martyrs,
First, every man must rise, vers. 23. Now that cannot be At a thousand Years, Because they themselves hold this, that there shall only be a Resurrection of the Martyrs,
Thirdly, hee delivers his Kingdome up to his Father, whereas if Christ should reigne a thousand years here, it could not be said to be the giving up of a Kingdome,
Thirdly, he delivers his Kingdom up to his Father, whereas if christ should Reign a thousand Years Here, it could not be said to be the giving up of a Kingdom,
When the Scripture is so expresse it is a wonder that men can fancy such fantasticall thoughts that Christ must come as an Earthly Monarch to reigne here a thousand years.
When the Scripture is so express it is a wonder that men can fancy such fantastical thoughts that christ must come as an Earthly Monarch to Reign Here a thousand Years.
So Christ was once offered to beare the sinnes of many, and unto them that looke for him, shall hee appeare the second time without sinne, unto Salvation.
So christ was once offered to bear the Sins of many, and unto them that look for him, shall he appear the second time without sin, unto Salvation.
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First, it is expresly in the Scripture that Christs coming there spoken of, it referres to the day of judgement in vers. 27. And as it is appointed unto men once to dy, but after this the judgement.
First, it is expressly in the Scripture that Christ coming there spoken of, it refers to the day of judgement in vers. 27. And as it is appointed unto men once to die, but After this the judgement.
Now if the Scripture doth call that his second coming, which is his coming to judgement? then Christ cannot come before that time as to reigne upon the Earth,
Now if the Scripture does call that his second coming, which is his coming to judgement? then christ cannot come before that time as to Reign upon the Earth,
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for if hee should come to reigne upon the Earth, then the Apostle must call that his third coming, there was but one coming which was from Heaven to the Wombe of the Virgin,
for if he should come to Reign upon the Earth, then the Apostle must call that his third coming, there was but one coming which was from Heaven to the Womb of the Virgae,
First because the Scripture doth manifest that when Christ comes personally out of Heaven, there are such Concomitants of his coming that can be ref•rred to no other time then his last coming to judge the World.
First Because the Scripture does manifest that when christ comes personally out of Heaven, there Are such Concomitants of his coming that can be ref•rred to no other time then his last coming to judge the World.
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First, when Christ is said to come out of Heaven, the Scripture telleth you this Concomitant, that the Saints shall come along with him, Jude 14. And Enoch also the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, with ten thousands of his Saints;
First, when christ is said to come out of Heaven, the Scripture Telleth you this Concomitant, that the Saints shall come along with him, U^de 14. And Enoch also the seventh from Adam, prophesied of these, saying, Behold, the Lord comes, with ten thousands of his Saints;
So that when Christ comes from Heaven hee must come with his Saints with him, nay he must come with his Angels, 2 Thess. 1.7. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels.
So that when christ comes from Heaven he must come with his Saints with him, nay he must come with his Angels, 2 Thess 1.7. And to you who Are troubled, rest with us, when the Lord jesus shall be revealed from Heaven, with his mighty Angels.
now this cannot bee of Christs personall reigne on the Earth, this you have in 2 Thess. 2.9. Now wee beseech you Brethren, by the coming of our Lord Iesus Christ, and by our gathering together unto him.
now this cannot be of Christ personal Reign on the Earth, this you have in 2 Thess 2.9. Now we beseech you Brothers, by the coming of our Lord Iesus christ, and by our gathering together unto him.
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The Scripture telleth you that when Christ appeares to judge the World, hee shall have this Concomitant of his coming, hee shall gather all together to judge both the Good and the Bad. Those that pretend that Christ shall come to reigne a thousand yeares upon the earth, they cannot prove that then all shall bee gathered together, they onely pleade for the Martyrs,
The Scripture Telleth you that when christ appears to judge the World, he shall have this Concomitant of his coming, he shall gather all together to judge both the Good and the Bad. Those that pretend that christ shall come to Reign a thousand Years upon the earth, they cannot prove that then all shall be gathered together, they only plead for the Martyrs,
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Fourthly, the Resurrection both of the just and unjust is a concomitant of Christs coming, 1 Cor. 15.23. But every man in his owne Order, Christ the first fruits, afterwards they that are Christs, at his coming.
Fourthly, the Resurrection both of the just and unjust is a concomitant of Christ coming, 1 Cor. 15.23. But every man in his own Order, christ the First fruits, afterwards they that Are Christ, At his coming.
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Lastly, there is to be the Salvation of the Soules of all the Elect, that is a fifth concomitant of Christs coming, Heb. 9.28. So Christ was once offered to beare the sinnes of many, and unto them that looke for him, shall hee appeare the second time without sinne unto Salvation.
Lastly, there is to be the Salvation of the Souls of all the Elect, that is a fifth concomitant of Christ coming, Hebrew 9.28. So christ was once offered to bear the Sins of many, and unto them that look for him, shall he appear the second time without sin unto Salvation.
This cannot bee referred to Christs Person coming upon the Earth, because hee doth not come then to save the soules of all the Elect, that is the first reason why Christ cannot come to Reigne upon the Earth, that when the Scripture speakes of Christ coming out of Heaven, the Scripture doth annex five Concomitants with it, that it cannot be true of Christs coming upon the Earth,
This cannot be referred to Christ Person coming upon the Earth, Because he does not come then to save the Souls of all the Elect, that is the First reason why christ cannot come to Reign upon the Earth, that when the Scripture speaks of christ coming out of Heaven, the Scripture does annex five Concomitants with it, that it cannot be true of Christ coming upon the Earth,
A second reason is this, that Christ cannot come to reigne upon the Earth, because if it should be so, it would be worse for Christ, and it would be worse for us then now it is, it would be worse for Christ, for to leave Heaven and come to the Earth, for Christ to leave Saints and Angells and Heaven,
A second reason is this, that christ cannot come to Reign upon the Earth, Because if it should be so, it would be Worse for christ, and it would be Worse for us then now it is, it would be Worse for christ, for to leave Heaven and come to the Earth, for christ to leave Saints and Angels and Heaven,
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for wee have the benefit of Christs everlasting Intercession; And were Christ upon the Earth, wee should lose that benefit, Heb. 8.4. For if hee were on the Earth, hee should not be a Priest, seeing that there are Priests that offer gifts according to the Law.
for we have the benefit of Christ everlasting Intercession; And were christ upon the Earth, we should loose that benefit, Hebrew 8.4. For if he were on the Earth, he should not be a Priest, seeing that there Are Priests that offer Gifts according to the Law.
Now there are eight Incongruities, and Absurdities that would follow in case you should grant that CHRIST should come to Reigne a thousand yeares upon the Earth.
Now there Are eight Incongruities, and Absurdities that would follow in case you should grant that CHRIST should come to Reign a thousand Years upon the Earth.
First, by those mens Principles, this inconvenience will follow, that people may exactly know the punctuall time of Christs last coming to judge the World,
First, by those men's Principles, this inconvenience will follow, that people may exactly know the punctual time of Christ last coming to judge the World,
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Therefore some have maintained that Christ should come to Reigne on the Earth in the yeare, 1650. One saith if it shall not be in the yeare 1650, it shall be in the yeare 1694. They that goe furthest give at that time,
Therefore Some have maintained that christ should come to Reign on the Earth in the year, 1650. One Says if it shall not be in the year 1650, it shall be in the year 1694. They that go furthest give At that time,
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Now Beloved, that Opinion that carries this absurdity to know the day of Christs coming to judge the World, which Christ saith, none in the World can tell, of that houre and day knoweth no man. Mark. 13.32.
Now beloved, that Opinion that carries this absurdity to know the day of Christ coming to judge the World, which christ Says, none in the World can tell, of that hour and day Knoweth no man. Mark. 13.32.
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Therefore it cannot possibly be that Christ must come on the Earth, therefore those that live at least to see Christ come from Heaven, they cannot tell to a Day when CHRIST shall come to judge the World.
Therefore it cannot possibly be that christ must come on the Earth, Therefore those that live At least to see christ come from Heaven, they cannot tell to a Day when CHRIST shall come to judge the World.
A second Incongruity which will follow is this, if this should be granted that Christ shall Reigne on the Earth a thousand years before his great and last coming to judge the World,
A second Incongruity which will follow is this, if this should be granted that christ shall Reign on the Earth a thousand Years before his great and last coming to judge the World,
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This incongruity will follow that it will be a great disadvantage to Christ, for Christ to come in person a thousand yeares on the Earth, hee must leave his Father and leave his Heaven,
This incongruity will follow that it will be a great disadvantage to christ, for christ to come in person a thousand Years on the Earth, he must leave his Father and leave his Heaven,
and I draw it from that Text which they pretend to be the strength of their Argument, Revel. 20.5.7.8. But the rest of the Dead lived not againe untill the thousand yeares were finished.
and I draw it from that Text which they pretend to be the strength of their Argument, Revel. 20.5.7.8. But the rest of the Dead lived not again until the thousand Years were finished.
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And shall goe out to deceive the Nations which are in the foure quarters of the Earth, Gog and Magog, to gather them together to Battell, the number of whom is as the Sand of the Sea. So that after the thousand yeares, the Devill shall be let loose againe,
And shall go out to deceive the nations which Are in the foure quarters of the Earth, Gog and Magog, to gather them together to Battle, the number of whom is as the Sand of the Sea. So that After the thousand Years, the devil shall be let lose again,
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Therefore Christ would leave his Church in a worse condition then hee found them, if this were true that Christ should reigne a thousand years upon the Earth.
Therefore christ would leave his Church in a Worse condition then he found them, if this were true that christ should Reign a thousand Years upon the Earth.
Fifthly, if Christ should come to reigne a thousand yeares upon the Earth, then this incongruity will follow, that there must be three personall comings of Jesus Christ, for his first coming was in the Incarnation.
Fifthly, if christ should come to Reign a thousand Years upon the Earth, then this incongruity will follow, that there must be three personal comings of jesus christ, for his First coming was in the Incarnation.
or if they must not come with Jesus Christ, yet it is a lose to them to remaine there, they shall lose for a thousand yeares the Body of Christ, if Christ be on the Earth, hee cannot be in Heaven the same time;
or if they must not come with jesus christ, yet it is a loose to them to remain there, they shall loose for a thousand Years the Body of christ, if christ be on the Earth, he cannot be in Heaven the same time;
Therefore it would be a losse to the Saints and Angells for them to be a thousand yeares in Heaven without the company of Jesus Christ, not to have the person of Jesus Christ with them.
Therefore it would be a loss to the Saints and Angels for them to be a thousand Years in Heaven without the company of jesus christ, not to have the person of jesus christ with them.
then Christs Kingdom must be a worldly & terrene Kingdome, then it will be against the Word of God, he must be a visible King to the Jewes, and a visible King to all the World besides;
then Christ Kingdom must be a worldly & terrene Kingdom, then it will be against the Word of God, he must be a visible King to the Jews, and a visible King to all the World beside;
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Jesus answered, My Kingdome is not of this World, if my Kingdome were of this World, then would my Servants fight, that I should not be delivered to the Jewes,
jesus answered, My Kingdom is not of this World, if my Kingdom were of this World, then would my Servants fight, that I should not be Delivered to the Jews,
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but now is my Kingdome not from hence. Luke 17.20. And when hee was demanded of the Pharisees when the Kingdome of God should come, hee answered them and said, The Kingdome of God cometh not with Observation.
but now is my Kingdom not from hence. Luke 17.20. And when he was demanded of the Pharisees when the Kingdom of God should come, he answered them and said, The Kingdom of God comes not with Observation.
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Would not all the World observe this, for Christ to come bodily from Heaven, and in the Majesty of a Monarch? Now Christs Kingdome doth not come with Observation.
Would not all the World observe this, for christ to come bodily from Heaven, and in the Majesty of a Monarch? Now Christ Kingdom does not come with Observation.
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When the Disciples looked after an Earthly Kingdome, No, saith Christ, my Kingdome is for to Rule and Reigne in your hearts, you shall never see mee for to be an outward pompous King in the World,
When the Disciples looked After an Earthly Kingdom, No, Says christ, my Kingdom is for to Rule and Reign in your hearts, you shall never see me for to be an outward pompous King in the World,
they apply, that, that place in Daniel and all those Phrases in the new Testament, that the Kingdome of the World is become the Kingdome of the Lord, they deny that Christ is a King in Heaven.
they apply, that, that place in daniel and all those Phrases in the new Testament, that the Kingdom of the World is become the Kingdom of the Lord, they deny that christ is a King in Heaven.
When hee was in the Cratch and borne in the Stable, hee was a King at that very houre, Psalme 2. The Apostle referres it to Christs Birth and Christs, Resurrection.
When he was in the Cratch and born in the Stable, he was a King At that very hour, Psalm 2. The Apostle refers it to Christ Birth and Christ, Resurrection.
Hee was a King, when hee was on that slow contemptible creature, so that now to say Christ shall come to reigne as King, it is to intimate to the World,
He was a King, when he was on that slow contemptible creature, so that now to say christ shall come to Reign as King, it is to intimate to the World,
yet those they most stand to, I shall fasten upon, their chiefe Pillar is in Revel. 20.2, 4, 5, 6. And hee laid hold on the Dragon that old Serpent, which is the Divell and Satan,
yet those they most stand to, I shall fasten upon, their chief Pillar is in Revel. 20.2, 4, 5, 6. And he laid hold on the Dragon that old Serpent, which is the devil and Satan,
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Secondly, Those that were Martyrs by Antichrist shall rise from the dead, and come upon the Earth, these thousand yeares to continue with Iesus Christ.
Secondly, Those that were Martyrs by Antichrist shall rise from the dead, and come upon the Earth, these thousand Years to continue with Iesus christ.
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This they build much upon, That Christ shall come to reigne a thousand yeares upon the Earth, But I shall shew you that this cannot be the sense of it,
This they built much upon, That christ shall come to Reign a thousand Years upon the Earth, But I shall show you that this cannot be the sense of it,
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but Christ being with us, or wee with him, it doth not follow wee must be with him where hee is, but it is his Spirit. Romans 8.17. And if Children, then Heires of God, and joynt Heires with Christ:
but christ being with us, or we with him, it does not follow we must be with him where he is, but it is his Spirit. Romans 8.17. And if Children, then Heirs of God, and joint Heirs with christ:
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Then, it cannot be the sence of the Scripture, because that cannot be the sence of this Scripture which crosseth the sence of other Scriptures, to make this Scripture to affirme that Christ shall reigne on the Earth a thousand yeares,
Then, it cannot be the sense of the Scripture, Because that cannot be the sense of this Scripture which Crosseth the sense of other Scriptures, to make this Scripture to affirm that christ shall Reign on the Earth a thousand Years,
before a Resurrection, it is that which the Scripture doth no where mention, John 5.28, 29. Marvell not at this, for the houre is coming, in the which all that are in the Graves shall heare his Voyce.
before a Resurrection, it is that which the Scripture does no where mention, John 5.28, 29. Marvel not At this, for the hour is coming, in the which all that Are in the Graves shall hear his Voice.
and they reigned with Christ, but hee did in a Vision see the Soules of them that were beheaded, now to say that they must come to reigne on the Earth for a thousand yeares, it were a great inconveniency to them;
and they reigned with christ, but he did in a Vision see the Souls of them that were beheaded, now to say that they must come to Reign on the Earth for a thousand Years, it were a great inconveniency to them;
but everlastingly, Kingdomes and States of this World have lasted a thousand yeares, and to make Christs Kingdome to last no longer, it is to give Christs Kingdome too narrow a confine.
but everlastingly, Kingdoms and States of this World have lasted a thousand Years, and to make Christ Kingdom to last no longer, it is to give Christ Kingdom too narrow a confine.
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Interpreters doe unanimously give this Opinion, that it began in the reigne of Constantine the Great, hee being the first Christian Emperour in the World, hee coming after 300 yeares Persecution by the Roman Emperours, who made great massacre and havock in the Church of God;
Interpreters do unanimously give this Opinion, that it began in the Reign of Constantine the Great, he being the First Christian Emperor in the World, he coming After 300 Years Persecution by the Roman emperors, who made great massacre and havoc in the Church of God;
Insomuch that in the booke of Martyrs wee reade, that there may be for every day in the year five thousand Christians slaine, this is a dreadfull persecution,
Insomuch that in the book of Martyrs we read, that there may be for every day in the year five thousand Christians slain, this is a dreadful persecution,
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and that put an end to the Heathens Persecution, the Roman Emperours, and of this Opinion many Interpreters give in their consent, Brightman Napman, Gerrard, with multitudes of others,
and that put an end to the heathens Persecution, the Roman emperors, and of this Opinion many Interpreters give in their consent, Brightman Napman, Gerard, with Multitudes of Others,
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They answered this, that in the yeare 1300 the Turkish Emperour began to bear sway, Gog and Magog, called the Turke, the Turke prevailed and hath gotten the greatest part of the World within his power,
They answered this, that in the year 1300 thee Turkish Emperor began to bear sway, Gog and Magog, called the Turk, the Turk prevailed and hath got the greatest part of the World within his power,
One answereth, saith hee, it was nothing like the persecuting of the Roman Emperours, it was nothing so long nor so tedious as the Persecution under the Roman Emperours,
One Answers, Says he, it was nothing like the persecuting of the Roman emperors, it was nothing so long nor so tedious as the Persecution under the Roman emperors,
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In Dioclesians Reigne there were 17000 Christians killed in one Moneth, there was some sprinkling Persecution in the time of Ballance, and Iulian the Apostate, it was nothing to that of the Roman Emperours, Bernard and others giveth that answer, which both concurre in.
In Diocletians Reign there were 17000 Christians killed in one Monn, there was Some sprinkling Persecution in the time of Balance, and Iulian the Apostate, it was nothing to that of the Roman emperors, Bernard and Others gives that answer, which both concur in.
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Againe, though Ballance the Emperour and Antichrist did trouble the Church at that time, yet is a Prophecy, of what Exemption should be from the tyrannicall reigne of the Roman Emperours.
Again, though Balance the Emperor and Antichrist did trouble the Church At that time, yet is a Prophecy, of what Exemption should be from the tyrannical Reign of the Roman emperors.
Another Objection is this, I but the Scripture saith, that this is the first Resurrection, that the Saints living and reigning with Christ a thousand yeares, this is the first Resurrection,
another Objection is this, I but the Scripture Says, that this is the First Resurrection, that the Saints living and reigning with christ a thousand Years, this is the First Resurrection,
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For Answer, first, That that was the first Resurrection, it is said so in Scripture phrase, the word rising doth not carry a reference of the body from the Grave,
For Answer, First, That that was the First Resurrection, it is said so in Scripture phrase, the word rising does not carry a Referente of the body from the Grave,
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so a rising from sinne, Coloss. 2.12 Buried with him in Baptisme, wherein also you are risen with him through the Faith of the operation of God, who hath raised him from the dead.
so a rising from sin, Coloss. 2.12 Buried with him in Baptism, wherein also you Are risen with him through the Faith of the operation of God, who hath raised him from the dead.
Wee are risen with Christ, not bodily, but out of our sinnes, Coloss. 3.1. If yee then be risen with Christ, seeke those things which are above, where Christ sitteth on the right Hand of God.
we Are risen with christ, not bodily, but out of our Sins, Coloss. 3.1. If ye then be risen with christ, seek those things which Are above, where christ Sitteth on the right Hand of God.
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So that here a Resurrection, this is the first Resurrection, the meaning is this, that those that did escape the rage and cruelty of the Ten Persecutions,
So that Here a Resurrection, this is the First Resurrection, the meaning is this, that those that did escape the rage and cruelty of the Ten Persecutions,
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blessed are they that were raised up by Christ from their Sinnes, and from their Errours, Superstition and Idolatry both of Antichrist and the Heathens, that is, they were blessed.
blessed Are they that were raised up by christ from their Sins, and from their Errors, Superstition and Idolatry both of Antichrist and the heathens, that is, they were blessed.
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I but then it is said, they live and reigne with Christ a thousand yeares. Beloved, that phrase, living and reigning with Christ, though some Interpreters refer it to Heaven,
I but then it is said, they live and Reign with christ a thousand Years. beloved, that phrase, living and reigning with christ, though Some Interpreters refer it to Heaven,
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yet with Brightman and others, I concurre with these, and so Bernard saith, it doth denote thus much, that those in Successive Ages, who enjoyed Liberty in the Christian Religion under Constantine the Great, who lived to a thousand yeares, that were delivered from former afflictions,
yet with Brightman and Others, I concur with these, and so Bernard Says, it does denote thus much, that those in Successive Ages, who enjoyed Liberty in the Christian Religion under Constantine the Great, who lived to a thousand Years, that were Delivered from former afflictions,
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And thus with consulting of many Authors I finde this to be the truest recount, in a few words, in taking of this Text from giving any foundation to Christs personall reigne for a thousand yeares upon the Earth.
And thus with consulting of many Authors I find this to be the Truest recount, in a few words, in taking of this Text from giving any Foundation to Christ personal Reign for a thousand Years upon the Earth.
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and that is the 2 Peter 3.7, 10, 11, 12, 13. But the Heavens and the Earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgement, and Perdition of ungodly men.
and that is the 2 Peter 3.7, 10, 11, 12, 13. But the Heavens and the Earth which Are now, by the same word Are kept in store, reserved unto fire against the day of Judgement, and Perdition of ungodly men.
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and the Elements shall melt with fervent heate? Neverthelesse, wee according to his promise, looke for new Heavens and a new Earth, wherein dwelleth righteousnesse.
and the Elements shall melt with fervent heat? Nevertheless, we according to his promise, look for new Heavens and a new Earth, wherein dwells righteousness.
and the Saints with him for a thousand yeares, as the Scripture doth seeme to give warrant for a thousand yeares reigne, this Scripture seemes to give warrant that it shall be on the Earth, they say that the righteous shall only have benefit of Christs personall reigne upon the Earth. To take off this.
and the Saints with him for a thousand Years, as the Scripture does seem to give warrant for a thousand Years Reign, this Scripture seems to give warrant that it shall be on the Earth, they say that the righteous shall only have benefit of Christ personal Reign upon the Earth. To take off this.
First, marke the scope and the context how this Scripture is brought in, and it will something cleare the Text, it is brought in by some Epicurian Principles that some scoffers had taken in these times, ver. 3.4. Knowing this first, that there shall come in the last days scoffers, walking after their owne lusts.
First, mark the scope and the context how this Scripture is brought in, and it will something clear the Text, it is brought in by Some Epicurean Principles that Some scoffers had taken in these times, ver. 3.4. Knowing this First, that there shall come in the last days scoffers, walking After their own Lustiest.
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And saying, where is the promise of his coming? For since the Fathers fell asleepe, all things continue as they were from the beginning of the Creation.
And saying, where is the promise of his coming? For since the Father's fell asleep, all things continue as they were from the beginning of the Creation.
Wee see no change in Providence, therefore where is the promise of Christs coming? They scoffed at Christ, that Christ was a contemptible man in this World,
we see no change in Providence, Therefore where is the promise of Christ coming? They scoffed At christ, that christ was a contemptible man in this World,
and that God should judge the World by Christ, this is the Answer in the 7 vers. But the Heavens and the Earth which are now, by the same word are kept in store reserved unto fire against the day of Judgement, and Perdition of ungodly Men.
and that God should judge the World by christ, this is the Answer in the 7 vers. But the Heavens and the Earth which Are now, by the same word Are kept in store reserved unto fire against the day of Judgement, and Perdition of ungodly Men.
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Thirdly, observe, that it is said here that before this new Earth is, that the World it shall be burnt with Fire, the Heavens shall passe away with a noyse, &c. So that now before a thousand yeares there is no such thing,
Thirdly, observe, that it is said Here that before this new Earth is, that the World it shall be burned with Fire, the Heavens shall pass away with a noise, etc. So that now before a thousand Years there is no such thing,
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Fourthly, it is said here, that Christ shall come as a Thiefe, But the day of the Lord will come as a Thiefe in the Night, in the which tht Heavens shall passe away with a great noyse, &c. That Epithet it is referred to his coming to judge the World, to his last coming,
Fourthly, it is said Here, that christ shall come as a Thief, But the day of the Lord will come as a Thief in the Night, in the which that Heavens shall pass away with a great noise, etc. That Epithet it is referred to his coming to judge the World, to his last coming,
but the dwelling of righteousnesse referres to righteous men, not to Heaven or Earth, the Greeke word cleares it plainely, it is a word in the Plurall Number,
but the Dwelling of righteousness refers to righteous men, not to Heaven or Earth, the Greek word clears it plainly, it is a word in the Plural Number,
Therefore it is not referred to the Earth, which is in the Singular Number, Therefore Divines say, from the Originall, 2 Peter 3.13. NONLATINALPHABET. We in whom dwells righteousnesse, looke for a new Heaven, and a new Earth.
Therefore it is not referred to the Earth, which is in the Singular Number, Therefore Divines say, from the Original, 2 Peter 3.13.. We in whom dwells righteousness, look for a new Heaven, and a new Earth.
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Thus much for that other Scripture, Wee looke for new Heavens, and a new Earth. A Third Scripture, and that they deeme to have some strength in too; In Daniel 2.44.
Thus much for that other Scripture, we look for new Heavens, and a new Earth. A Third Scripture, and that they deem to have Some strength in too; In daniel 2.44.
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First, it is true, that a Kingdome is given by God to Jesus Christ, and that Kingdom was given by God to Christ while hee was here upon the Earth in the forme of a servant,
First, it is true, that a Kingdom is given by God to jesus christ, and that Kingdom was given by God to christ while he was Here upon the Earth in the Form of a servant,
and the Lord God shall give unto him the Throne of his Father David, And hee shall reigne over the house of Jacob for ever, and of his Kingdome there shall be no end.
and the Lord God shall give unto him the Throne of his Father David, And he shall Reign over the house of Jacob for ever, and of his Kingdom there shall be no end.
Now in whose dayes doth this Kingdome speake of? It speakes of those that divided Alexanders Kingdome, who overcame the Medes and Persians, it was divided betweene Ptolomy Ring of Egypt, and Silucas King of Assyria, and the loynes of those Kings should succeede in Government;
Now in whose days does this Kingdom speak of? It speaks of those that divided Alexanders Kingdom, who overcame the Medes and Persians, it was divided between Ptolemy Ring of Egypt, and Silucas King of Assyria, and the loins of those Kings should succeed in Government;
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For this yee know, that no Whoremonger, nor Ʋncleane person, nor Covetous Man, who is an Idolater, hath any Inheritance in the Kingdome of Christ, and of God.
For this ye know, that no Whoremonger, nor Ʋncleane person, nor Covetous Man, who is an Idolater, hath any Inheritance in the Kingdom of christ, and of God.
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NONLATINALPHABET, two expressions agree alike in one, many phrases in Scripture which doe onely imply, that Jesus Christ now in Heaven, hee is King and Priest, his Kingly Office now in Heaven ruling all the Church of God by his Word and Power;
, two expressions agree alike in one, many phrases in Scripture which do only imply, that jesus christ now in Heaven, he is King and Priest, his Kingly Office now in Heaven ruling all the Church of God by his Word and Power;
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And this Alsted quotes, from thence they gather, it cannot be meant of Heaven, why? because there is no eating and drinking there, here is promise by Jesus Christ, and come to them no more till hee would drinke with them Wine in his Fathers Kingdome,
And this Alsted quotes, from thence they gather, it cannot be meant of Heaven, why? Because there is no eating and drinking there, Here is promise by jesus christ, and come to them no more till he would drink with them Wine in his Father's Kingdom,
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because the Kingdome which is Christs personall reigne, it should be called Christs Kingdome, and not his Fathers Kingdome, it should have been called my Kingdome, and not my Fathers Kingdome, that is one answer that Divines give.
Because the Kingdom which is Christ personal Reign, it should be called Christ Kingdom, and not his Father's Kingdom, it should have been called my Kingdom, and not my Father's Kingdom, that is one answer that Divines give.
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hee was taking the Lords Supper, and was drinking the Cup of Wine, saith hee, I am going away and will drinke no more till wee meete in Heaven, not that there should be Eating and Drinking in Heaven,
he was taking the lords Supper, and was drinking the Cup of Wine, Says he, I am going away and will drink no more till we meet in Heaven, not that there should be Eating and Drinking in Heaven,
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They say likewise that there shall be no sinne in the World, and that the Earth shall be restored to its primitive fruitfulnesse as it were before the fall,
They say likewise that there shall be no sin in the World, and that the Earth shall be restored to its primitive fruitfulness as it were before the fallen,
why Christ cannot come to reigne personally upon the Earth a thousand yeares, and have vindicated those Scriptures that seeme to patronize that Opinion.
why christ cannot come to Reign personally upon the Earth a thousand Years, and have vindicated those Scriptures that seem to patronise that Opinion.
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and great coming to judge the World? O then labour to make it your worke to have Jesus Christ as King to reigne in your hearts by mortification, to rule in thy Heart by his Spirit, to Mortifie thy head-strong lusts that are in thee.
and great coming to judge the World? O then labour to make it your work to have jesus christ as King to Reign in your hearts by mortification, to Rule in thy Heart by his Spirit, to Mortify thy headstrong Lustiest that Are in thee.
Secondly, Seeing there is no Christ coming as King in this World, why then labour to have Christ to reigne in his Church by a well-ordered Discipline, that the Government of Christ may be established in the places where you dwell.
Secondly, Seeing there is no christ coming as King in this World, why then labour to have christ to Reign in his Church by a well-ordered Discipline, that the Government of christ may be established in the places where you dwell.
This is but a bad preparation, and but poore encouragement to Jesus Christ to come and reigne amongst such Saints as these are, which indeed are a scandall to Saints, a scandall to Religion,
This is but a bad preparation, and but poor encouragement to jesus christ to come and Reign among such Saints as these Are, which indeed Are a scandal to Saints, a scandal to Religion,
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In treating of the Doctrine of Christs coming againe, the other Quere is this, how or after what manner shall this coming of Christ be? but I will come againe.
In treating of the Doctrine of Christ coming again, the other Quere is this, how or After what manner shall this coming of christ be? but I will come again.
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Now in the resolving of this question, I shall confine my answer to these six Particulars. First, hee shall come certainly. Secondly, hee shall come personally. Thirdly, he shall come visibly. Fourthly, hee shall come gloriously. Fifthly, hee shall come terribly.
Now in the resolving of this question, I shall confine my answer to these six Particulars. First, he shall come Certainly. Secondly, he shall come personally. Thirdly, he shall come visibly. Fourthly, he shall come gloriously. Fifthly, he shall come terribly.
First, it is built on the immutability of Gods decree, Acts 17.31. Because he hath appoynted a day, in the which hee will judge the World in righteousnesse, by that Man whom hee hath ordained, whereof hee hath given assurance unto all men, in that hee hath raised him from the dead.
First, it is built on the immutability of God's Decree, Acts 17.31. Because he hath appointed a day, in the which he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
and in Solomons Phrase, a just man perisheth in his uprightnesse, and a wicked man prolongeth his days in wickednesse, therefore to shew Gods impartiality, there must be a coming of the Sonne of Man to judge the World righteously.
and in Solomons Phrase, a just man Perishes in his uprightness, and a wicked man prolongeth his days in wickedness, Therefore to show God's impartiality, there must be a coming of the Son of Man to judge the World righteously.
I means this, because the Doctrine of Christs coming is impugned by Atheists, therefore you reade what Peter tells you, 2 Peter 3.3, 4. knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
I means this, Because the Doctrine of Christ coming is impugned by Atheists, Therefore you read what Peter tells you, 2 Peter 3.3, 4. knowing this First, that there shall come in the last days scoffers, walking After their own Lustiest,
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And saying, where is the promise of his coming? For since the Fathers fell asleepe, all things continue as they were from the begining of the Creation.
And saying, where is the promise of his coming? For since the Father's fell asleep, all things continue as they were from the beginning of the Creation.
And wee reade of the men of Athens they questioned this, and would not believe this, of Christs coming to judge the World, Acts 17.32. And when they heard of the Resurrection of the dead, some mocked, and others said, wee will heare thee againe of this matter.
And we read of the men of Athens they questioned this, and would not believe this, of Christ coming to judge the World, Acts 17.32. And when they herd of the Resurrection of the dead, Some mocked, and Others said, we will hear thee again of this matter.
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Herein Gerrard reckons up abundance of Sects, as the Floriani, the Dociani, and many others, Indeed there is but one Scripture that carries a hesitancy in these Atheists to deny the coming of CHRIST to Judgement, John 8.15.
Herein Gerard reckons up abundance of Sects, as the Floriani, the Dociani, and many Others, Indeed there is but one Scripture that carries a hesitancy in these Atheists to deny the coming of CHRIST to Judgement, John 8.15.
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but I judge no man as you doe, so Austine, in his 36 Tract on John, gives it to be the sence of the place, it doth not exclude Christ from judging the World at the last day,
but I judge no man as you do, so Augustine, in his 36 Tract on John, gives it to be the sense of the place, it does not exclude christ from judging the World At the last day,
but the end of his coming was to judge all men, but I judge no man, that is, it was not the intent or the end of my first coming in the flesh to judge men,
but the end of his coming was to judge all men, but I judge no man, that is, it was not the intent or the end of my First coming in the Flesh to judge men,
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but I referre it to the last coming to judge all men, John 1. When God sent his Sonne to be borne of a Virgin, hee did not send him then to judge the World, hee reserved that till his last coming, John 12.47, 48. And if any man heare my words,
but I refer it to the last coming to judge all men, John 1. When God sent his Son to be born of a Virgae, he did not send him then to judge the World, he reserved that till his last coming, John 12.47, 48. And if any man hear my words,
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Secondly, Christ shall not onely come certainly, but hee shall come personally; It was the great mistake of Origen, though hee holds for the coming of Christ againe,
Secondly, christ shall not only come Certainly, but he shall come personally; It was the great mistake of Origen, though he holds for the coming of christ again,
but hee pleades chiefly for the coming of Christ in Spirit, Therefore that Text that is said, you shall see the Sonne of Man coming in the Clouds of Heaven, but Origen understands by the Clouds, to be the Saints, because it is mentioned in Scripture, that the Believers are called a cloud of witnesses. Now this is to pervert the whole letter of this Bible,
but he pleads chiefly for the coming of christ in Spirit, Therefore that Text that is said, you shall see the Son of Man coming in the Clouds of Heaven, but Origen understands by the Clouds, to be the Saints, Because it is mentioned in Scripture, that the Believers Are called a cloud of Witnesses. Now this is to pervert the Whole Letter of this bible,
but the Scripture doth not speake of Christs coming on the Earth, but no further then the Aire, Christ in his Body shall come personally out of Heaven.
but the Scripture does not speak of Christ coming on the Earth, but no further then the Air, christ in his Body shall come personally out of Heaven.
and so shall we ever be with the Lord, vers. 16. For the Lord himselfe shall descend with a shout from Heaven, &c. If it had beene Christ in his Spirit,
and so shall we ever be with the Lord, vers. 16. For the Lord himself shall descend with a shout from Heaven, etc. If it had been christ in his Spirit,
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then it would have beene said, The Lord by his spirit shall descend, But the Lord himselfe shall descend from Heaven with a shout, it notes his personall coming out of Heaven, that whereas as Jesus Christ had a personall translation,
then it would have been said, The Lord by his Spirit shall descend, But the Lord himself shall descend from Heaven with a shout, it notes his personal coming out of Heaven, that whereas as jesus christ had a personal Translation,
Which also said, yee men of Galilee, why stand yee gazing up into Heaven? This same Jesus which is taken up from you into Heaven, shall so come in like manner,
Which also said, ye men of Galilee, why stand ye gazing up into Heaven? This same jesus which is taken up from you into Heaven, shall so come in like manner,
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I onely mention this, to confute those that follow the conceit of Origen, meerly to make Christs coming, to be but a spirituall coming, a coming in the hearts of Saints.
I only mention this, to confute those that follow the conceit of Origen, merely to make Christ coming, to be but a spiritual coming, a coming in the hearts of Saints.
That as Christs going up to Heaven bodily, it was visible, so Christs coming out of Heaven it shall be visible, Mat. 26 64. Hereafter shall yee see the Sonne of Man sitting on the right hand of Power, and coming in the clouds.
That as Christ going up to Heaven bodily, it was visible, so Christ coming out of Heaven it shall be visible, Mathew 26 64. Hereafter shall ye see the Son of Man sitting on the right hand of Power, and coming in the Clouds.
Indeed Christ did rise invisibly, for no man saw Christ rise from the dead, but Christ shall descend visibly, you shall see the Sonne of man, &c. Mat. 24.30.
Indeed christ did rise invisibly, for no man saw christ rise from the dead, but christ shall descend visibly, you shall see the Son of man, etc. Mathew 24.30.
Fourthly, Christs coming shall be gloriously, and there shall bee many things that shall make the coming of Christ to be a glorious coming, he shall come in the clouds, these glorious bodies shall be the triumphant and swift Chariots of the Sonne of God, wherein he will come to judge the World;
Fourthly, Christ coming shall be gloriously, and there shall be many things that shall make the coming of christ to be a glorious coming, he shall come in the Clouds, these glorious bodies shall be the triumphant and swift Chariots of the Son of God, wherein he will come to judge the World;
And his Attendants shall make him glorious, Daniel 7.10. A fiery streame issued, and came forth from before him, thousand thousands, ministred unto him;
And his Attendants shall make him glorious, daniel 7.10. A fiery stream issued, and Come forth from before him, thousand thousands, ministered unto him;
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and ••n thousand times ten thousand stood before him, the judgement was set, and the bookes were opened, Jude 14. And Enoch also the seventh from Adam, prophesied of those, saying,
and ••n thousand times ten thousand stood before him, the judgement was Set, and the books were opened, U^de 14. And Enoch also the seventh from Adam, prophesied of those, saying,
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Behold the Lord cometh, with ten thousand of his Saints. And in 2 Thess. 1.7. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels.
Behold the Lord comes, with ten thousand of his Saints. And in 2 Thess 1.7. And to you who Are troubled, rest with us, when the Lord jesus shall be revealed from Heaven, with his mighty Angels.
O then behold the clouds to be the Triumphant Chariots of Christ, the Innumerable company of Saints and Angells to be attendants on the person of Christ to come to judge the world,
Oh then behold the Clouds to be the Triumphant Chariots of christ, the Innumerable company of Saints and Angels to be attendants on the person of christ to come to judge the world,
and that is the reason that he is called so glorious, Mat. 24.30. And they shall see the Son of man coming in the clouds of Heaven, with power and great glory. Mat. 16.27. For the Sonne of man shall come in the glory of his Father, with his Angells. Luk. 9.26.
and that is the reason that he is called so glorious, Mathew 24.30. And they shall see the Son of man coming in the Clouds of Heaven, with power and great glory. Mathew 16.27. For the Son of man shall come in the glory of his Father, with his Angels. Luk. 9.26.
And that is the reason of that Epither given to Christs coming. Titus 2.13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ.
And that is the reason of that Epither given to Christ coming. Titus 2.13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus christ.
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Now beloved, Christs coming to have this property or this manner in his coming, the reason must be to distinguish his second coming from his first coming;
Now Beloved, Christ coming to have this property or this manner in his coming, the reason must be to distinguish his second coming from his First coming;
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In the first coming, hee had no reasonable creature to attend him, at the second coming hee shall have all the Saints and Angels in Heaven to attend him.
In the First coming, he had no reasonable creature to attend him, At the second coming he shall have all the Saints and Angels in Heaven to attend him.
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but by way of imputation, Therefore Luther calleth him Peccator maximus, the greatest sinner, Christ in coming into the World, had all the sinnes of the Elect of God that were imputed to him,
but by Way of imputation, Therefore Luther calls him Peccator Maximus, the greatest sinner, christ in coming into the World, had all the Sins of the Elect of God that were imputed to him,
and hee shall destroy the sinners thereof out of it. Revel. 6.17. For the great day of his wrath is come, and who shall be able to stand? The coming of Jesus Christ, it is a terrible coming, that is a fifth way of his coming.
and he shall destroy the Sinners thereof out of it. Revel. 6.17. For the great day of his wrath is come, and who shall be able to stand? The coming of jesus christ, it is a terrible coming, that is a fifth Way of his coming.
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Hence it is that you reade in Scripture in five or six places, it is said that Christs coming it shall be as a Thiefe in the Night, a Thiefe will come in the dead time of the Night, the Lords coming it is often compared, that it is said hee will come as a Thiefe in the Night, as Christ said to his Disciples, in Luke 21.34. The coming of Christ it is an unexpected coming, thus you have six Particulars of Christs coming. Now a word of Application.
Hence it is that you read in Scripture in five or six places, it is said that Christ coming it shall be as a Thief in the Night, a Thief will come in the dead time of the Night, the lords coming it is often compared, that it is said he will come as a Thief in the Night, as christ said to his Disciples, in Lycia 21.34. The coming of christ it is an unexpected coming, thus you have six Particulars of Christ coming. Now a word of Application.
Having shewed you how this Doctrine of Christs coming, it is a Doctrine of comfort, I shall onely finish this Poynt to shew you how this Doctrine of Christs coming, it is a Doctrine of terrour and of dread, and to whom.
Having showed you how this Doctrine of Christ coming, it is a Doctrine of Comfort, I shall only finish this Point to show you how this Doctrine of Christ coming, it is a Doctrine of terror and of dread, and to whom.
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To all wicked men Christs coming again it is a terrible Doctrine, because first all the secrettest sinnes that ever a wicked man hath comitted in this World, they shall be made manifest to all.
To all wicked men Christ coming again it is a terrible Doctrine, Because First all the secretest Sins that ever a wicked man hath committed in this World, they shall be made manifest to all.
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and there are strong arguments that all shall be made knowne, but the Scripture is full in this, that at the day of Judgement, that the sinnes that a wicked man hath done in this World, they shall be published to all the Saints and Angells in Heaven,
and there Are strong Arguments that all shall be made known, but the Scripture is full in this, that At the day of Judgement, that the Sins that a wicked man hath done in this World, they shall be published to all the Saints and Angels in Heaven,
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why for all thy secresie here, yet then all the World shall know thy deceite it is built upon that Text, Luke 8.17. For nothing is secret, that shall not be made manifest, neither any thing hid, that shall not be knowne, and come abroad.
why for all thy secrecy Here, yet then all the World shall know thy deceit it is built upon that Text, Lycia 8.17. For nothing is secret, that shall not be made manifest, neither any thing hid, that shall not be known, and come abroad.
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A Felix may tremble, but have we Christians cause of feare? Yes, you that are Christians, in case you be found under these particulars that I am now naming to you, the day of Judgement will be dreadfull to you.
A Felix may tremble, but have we Christians cause of Fear? Yes, you that Are Christians, in case you be found under these particulars that I am now naming to you, the day of Judgement will be dreadful to you.
First, Christs coming againe to Judge the World it is not onely a dreadfull Doctrine to a Felix, but may make thee a Christian to tremble in these cases.
First, Christ coming again to Judge the World it is not only a dreadful Doctrine to a Felix, but may make thee a Christian to tremble in these cases.
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First, the Doctrine of Christs coming may make men tremble, who are guilty of Acts of Oppression and Violence in Courts of Judicature, Eccle. 3.16, 17. And moreover, I saw under the Sun the place of Judgement, that wickednesse was there,
First, the Doctrine of Christ coming may make men tremble, who Are guilty of Acts of Oppression and Violence in Courts of Judicature, Eccle. 3.16, 17. And moreover, I saw under the Sun the place of Judgement, that wickedness was there,
That when God shall come to places of Judgement and places of Judicature, and shall say, wickednesse is there, and shall say bribery is there, and the deferring of the cause of the poore is there, woe be to all Oppressions of the poore,
That when God shall come to places of Judgement and places of Judicature, and shall say, wickedness is there, and shall say bribery is there, and the deferring of the cause of the poor is there, woe be to all Oppressions of the poor,
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and grinding their Faces in Courts of Judicature, many whereof are Seats of violence and not Courts of Judicature, Christ shall come to judge things that men will not judge, men will not judge Adulterers, but Whoremongers and Adulterers God will judge.
and grinding their Faces in Courts of Judicature, many whereof Are Seats of violence and not Courts of Judicature, christ shall come to judge things that men will not judge, men will not judge Adulterers, but Whoremongers and Adulterers God will judge.
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Men will not judge men for Heresie, but God will judge them, Christs coming is dreadfull to all men that live by Oppression and Violence in Courts of judicature.
Men will not judge men for Heresy, but God will judge them, Christ coming is dreadful to all men that live by Oppression and Violence in Courts of judicature.
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and to sleepe in a whole Skin? no saith Christ, whosoever shall be ashamed of mee and of my words in this Adulterous and sinfull Generation, of him also shall the Sonne of man, &c. Let the place be never so bad, thou must not be ashamed of Jesus Christ, and his words:
and to sleep in a Whole Skin? no Says christ, whosoever shall be ashamed of me and of my words in this Adulterous and sinful Generation, of him also shall the Son of man, etc. Let the place be never so bad, thou must not be ashamed of jesus christ, and his words:
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Christs coming is dreadfull to all you, who are ashamed to professe Jesus Christ in a sinfull and adulterous age and place, wherein you live, I shall leave it to you to make application.
Christ coming is dreadful to all you, who Are ashamed to profess jesus christ in a sinful and adulterous age and place, wherein you live, I shall leave it to you to make application.
Thirdly, Christs coming to Judgment is dreadfull to all those who spend their days in sensuality and ryot, Christs coming is terrible to them, Luke 21.34.
Thirdly, Christ coming to Judgement is dreadful to all those who spend their days in sensuality and riot, Christ coming is terrible to them, Lycia 21.34.
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Men that live in ryot and excesse, and sensuality, why they doe but pamper their flesh and feed themselves, to make themselves a sweeter morsell both for Wormes and Divell, Christs coming will bee a dreadfull time for them.
Men that live in riot and excess, and sensuality, why they do but pamper their Flesh and feed themselves, to make themselves a Sweeten morsel both for Worms and devil, Christ coming will be a dreadful time for them.
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Fourthly, Christs coming will be dreadfull to all those, who beare not a sincere love to Jesus Christ. Wilt thou marke one Scripture, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
Fourthly, Christ coming will be dreadful to all those, who bear not a sincere love to jesus christ. Wilt thou mark one Scripture, 1 Cor. 16.22. If any man love not the Lord jesus christ, let him be Anathema Maranatha.
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There is much of Gods Mind in this darke expression, If any man love not the Lord Jesus Christ, let him be an accursed man, that is the meaning of the word Anathema, but the other word Maranatha, it is a word compounded of two words,
There is much of God's Mind in this dark expression, If any man love not the Lord jesus christ, let him be an accursed man, that is the meaning of the word Anathema, but the other word Maranatha, it is a word compounded of two words,
and it beares this sense, Maran signifies a Lord, and Atha signifies venit, he comes, so then when the Scripture saith, hee that loves not the Lord Jesus Christ, let him be an accursed man;
and it bears this sense, Maran signifies a Lord, and Atha signifies venit, he comes, so then when the Scripture Says, he that loves not the Lord jesus christ, let him be an accursed man;
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Maran atha: O then I beseech you thinke this with your selves, that all you who doe not beare a sincere love to Jesus Christ, when hee comes, Christs coming it shall be with a curse, a curse to Hell and Damnation to all such.
Maran Atha: Oh then I beseech you think this with your selves, that all you who do not bear a sincere love to jesus christ, when he comes, Christ coming it shall be with a curse, a curse to Hell and Damnation to all such.
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Fifthly, Christs coming will be dreadfull to all them who doe obstinately refuse subjection and obedience to the Gospell of Jesus Christ. 2 Thess. 1.7, 8. And to you who are troubled, rest with us,
Fifthly, Christ coming will be dreadful to all them who doe obstinately refuse subjection and Obedience to the Gospel of jesus christ. 2 Thess 1.7, 8. And to you who Are troubled, rest with us,
Sixtly, Christs coming it will be dreadfull to them that doe live and dye raylers against Religion, that those who scoffe and jeere at godlinesse, Christs coming will be a dreadfull coming to all wicked men, Jude 15. To execute Judgement upon all,
Sixty, Christ coming it will be dreadful to them that do live and die railers against Religion, that those who scoff and jeer At godliness, Christ coming will be a dreadful coming to all wicked men, U^de 15. To execute Judgement upon all,
Why here beloved, there is many a rayling Rabshakeh, and many a cursing Shimei which hath many a hard speech against the people of God, they accuse one man to be an hypocrite for carrying of a Bible under his Arme, accusing another man to be an hypocrite for shedding a teare in his Sermon, O you are the men that Christ will come to execute judgement, to convince you of your hard speeches.
Why Here Beloved, there is many a railing Rabshakeh, and many a cursing Shimei which hath many a hard speech against the people of God, they accuse one man to be an hypocrite for carrying of a bible under his Arm, accusing Another man to be an hypocrite for shedding a tear in his Sermon, Oh you Are the men that christ will come to execute judgement, to convince you of your hard Speeches.
Seventhly, to unmercifull men Christs coming is a dreadfull time, James 2.13. For hee shall have Judgement without mercy, that hath shewed no mercy, to him that shewes no mercy, hee shall have judgement without mercy, Christs coming to judgement shall bee a time of thy having of judgement without mercy, that sheweth no mercy;
Seventhly, to unmerciful men Christ coming is a dreadful time, James 2.13. For he shall have Judgement without mercy, that hath showed no mercy, to him that shows no mercy, he shall have judgement without mercy, Christ coming to judgement shall be a time of thy having of judgement without mercy, that shows no mercy;
In Mat. 25.41, 42, 43. Then shall he say also unto them on the left hand, Depart from mee yee cursed, into everlasting fire, prepared for the Divell and his Angells.
In Mathew 25.41, 42, 43. Then shall he say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his Angels.
Austin hath a good glosse upon this Text, saith hee, If that man shall goe to Hell, that will not give another man Bread when hee is a hungry, O then to what a Hell shall that man goe to, which taketh away Bread from the hungry man!
Austin hath a good gloss upon this Text, Says he, If that man shall go to Hell, that will not give Another man Bred when he is a hungry, Oh then to what a Hell shall that man go to, which Takes away Bred from the hungry man!
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And if that man shall goe to Hell that will not cloath the naked, O then to what a Hell shall that man goe to that taketh cloaths off the necessitous mans back!
And if that man shall go to Hell that will not cloth the naked, Oh then to what a Hell shall that man go to that Takes clothes off the necessitous men back!
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And if that man shall goe to Hell that will not visit men that are in Prison, O then to what a hell shall that man goe to that casts godly men into Prison!
And if that man shall go to Hell that will not visit men that Are in Prison, Oh then to what a hell shall that man go to that Cast godly men into Prison!
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Now beloved, I beseech you take heede that you be not men wanting bowels of mercy towards your distressed brethren, you are to expect judgement without mercy, that shew no mercy.
Now Beloved, I beseech you take heed that you be not men wanting bowels of mercy towards your distressed brothers, you Are to expect judgement without mercy, that show no mercy.
Therefore you reade that God will judge Adulterers, hee will judge a Drunkard, hee will judge a Swearer, hee will judge a Sabbath breaker, yet particularly Whoremongers and Adulterers, hee will judge, Heb. 13.4.
Therefore you read that God will judge Adulterers, he will judge a Drunkard, he will judge a Swearer, he will judge a Sabbath breaker, yet particularly Whoremongers and Adulterers, he will judge, Hebrew 13.4.
God will punish every unjust man, but God reserves them to the day of Judgement, chiefly them that walke after the flesh in the lust of uncleannesse, &c. Doe I speake to men that may have this chiefly put on them? O take heede that thou dost not fall under the righteous judgement of God, O that thou beest not entangled in that sin, that will make the Lord judge thee chiefly.
God will Punish every unjust man, but God reserves them to the day of Judgement, chiefly them that walk After the Flesh in the lust of uncleanness, etc. Do I speak to men that may have this chiefly put on them? O take heed that thou dost not fallen under the righteous judgement of God, Oh that thou Best not entangled in that since, that will make the Lord judge thee chiefly.
In oposing and destroying of a lawfull Magistracy, that have destroyed Judges, Rulers, Governments, it will be a woefull time to them, 2 Peter 9.10. The Lord knoweth how to deliver the godly out of Temptations, and to reserve the unjust to the day of Judgement to be punished.
In opposing and destroying of a lawful Magistracy, that have destroyed Judges, Rulers, Governments, it will be a woeful time to them, 2 Peter 9.10. The Lord Knoweth how to deliver the godly out of Temptations, and to reserve the unjust to the day of Judgement to be punished.
But chiefly them that walke after the flesh in the lust of uncleannesse, and despise Government, Presumptuous are they, selfe-willed, they are not afraid to speake evill of Dignities.
But chiefly them that walk After the Flesh in the lust of uncleanness, and despise Government, Presumptuous Are they, self-willed, they Are not afraid to speak evil of Dignities.
and Dignity, but the Lord hath another day to judge them that will not be judged here, hee will judge them with a chiefly. And thus I have done, I desire every man to make Application of it.
and Dignity, but the Lord hath Another day to judge them that will not be judged Here, he will judge them with a chiefly. And thus I have done, I desire every man to make Application of it.
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but also the bodies of godly men shall goe to Heaven, Christ shall come out of Heaven for this end, to receive the bodies as well as the Soules unto himselfe.
but also the bodies of godly men shall go to Heaven, christ shall come out of Heaven for this end, to receive the bodies as well as the Souls unto himself.
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There is some difference betweene a few Interpreters touching the sence of these words, one carrieth it this way, that here the promise of Christs coming hee made it a little before hee was to die, saith Christ, Bee not troubled for I will come againe.
There is Some difference between a few Interpreters touching the sense of these words, one Carrieth it this Way, that Here the promise of Christ coming he made it a little before he was to die, Says christ, be not troubled for I will come again.
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they referre that this promise was accomplished, and then I will receive you unto my selfe, they make that to be nothing but this, that Christ after his Resurrection did come to his Disciples,
they refer that this promise was accomplished, and then I will receive you unto my self, they make that to be nothing but this, that christ After his Resurrection did come to his Disciples,
But the current of Interpreters, seeing the weakenesse of that, gives many consequent reasons why it must necessarily be referred to Christs last coming, receiving of them everlasting,
But the current of Interpreters, seeing the weakness of that, gives many consequent Reasons why it must necessarily be referred to Christ last coming, receiving of them everlasting,
The Observation is this, That it is one great end of Christs coming againe for to receive the bodies of all the Elect unto himselfe, into Heaven with him, I come againe and receive you unto my selfe.
The Observation is this, That it is one great end of Christ coming again for to receive the bodies of all the Elect unto himself, into Heaven with him, I come again and receive you unto my self.
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I shall not follow the common place in handling the Resurrection of the body, I shall onely handle this poynt practically to you, in shewing you what the happinesse of the Elect of God is in their bodies as well as their Soules;
I shall not follow the Common place in handling the Resurrection of the body, I shall only handle this point practically to you, in showing you what the happiness of the Elect of God is in their bodies as well as their Souls;
before Christs coming againe to judgement? Therefore those that hold for the sleeping of the Soule, they on this Text doe ground that there is no receiving,
before Christ coming again to judgement? Therefore those that hold for the sleeping of the Soul, they on this Text do ground that there is no receiving,
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then what becomes of the Soules of dead Men, before the coming of Christ? Before I give you the Answer, take this distinction: There is a twofold receiving.
then what becomes of the Souls of dead Men, before the coming of christ? Before I give you the Answer, take this distinction: There is a twofold receiving.
First, there is a partiall and incompleat receiving, and this is done imediatly after death, that when the Soule doth depart from the body, the Soule is received by Jesus Christ in Heaven,
First, there is a partial and incomplete receiving, and this is done immediately After death, that when the Soul does depart from the body, the Soul is received by jesus christ in Heaven,
Thirdly, there are expresse passages in the Scripture to confirme this. Fourthly, there are absurd inconsequences that will arise in case it should be denyed.
Thirdly, there Are express passages in the Scripture to confirm this. Fourthly, there Are absurd inconsequences that will arise in case it should be denied.
there are two Evasions that those who pleade for the soules cessation, for the soules sleeping, that they make to avoid this Text, and take off this Instance.
there Are two Evasions that those who plead for the Souls cessation, for the Souls sleeping, that they make to avoid this Text, and take off this Instance.
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First, is, by altering the comma or stop in the Text, and reade it thus, I say unto thee this day, thou shalt be with mee in Paradise, that to day, they doe not referre it that the Thiefe should be in Paradise.
First, is, by altering the comma or stop in the Text, and read it thus, I say unto thee this day, thou shalt be with me in Paradise, that to day, they do not refer it that the Thief should be in Paradise.
for so you may pervert the Scripture, and make it speak what it never meant, if men at their pleasure disagreeing from all Copies, alter comma's in the translation.
for so you may pervert the Scripture, and make it speak what it never meant, if men At their pleasure disagreeing from all Copies, altar comma's in the Translation.
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and not to the time that the thiefe should be in heaven, for saith Gerrard, marke the thiefes prayer, In ver. 42. And be said unto Jesus, Lord, remember mee when thou comest into thy Kingdome.
and not to the time that the thief should be in heaven, for Says Gerard, mark the thieves prayer, In ver. 42. And be said unto jesus, Lord, Remember me when thou Comest into thy Kingdom.
First, that those that will not by Paradice understand Heaven by this Text, they then fall in with the Papists, either for Purgatory, or a Limbus Patrum.
First, that those that will not by Paradise understand Heaven by this Text, they then fallen in with the Papists, either for Purgatory, or a Limbus Patrum.
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Secondly, take this answer, that in other Scriptures when Paradice is mentioned, it is to be understood Heaven, and so the Apostle doth expound it, 2 Cor. 12.2.4.
Secondly, take this answer, that in other Scriptures when Paradise is mentioned, it is to be understood Heaven, and so the Apostle does expound it, 2 Cor. 12.2.4.
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So that the Apostle by Paradice doth expound it to be Heaven, Revel. 2.7. Hee that hath an eare, let him heare what the Spirit saith unto the Churches;
So that the Apostle by Paradise does expound it to be Heaven, Revel. 2.7. He that hath an ear, let him hear what the Spirit Says unto the Churches;
for the Earthly Paradice was destroyed by the Flood, therefore of necessity when Christ tells the thiefe, To day shalt thou be with mee in Paradice, it must referre to the thiefes going to Heaven at that day with Jesus Christ.
for the Earthly Paradise was destroyed by the Flood, Therefore of necessity when christ tells the thief, To day shalt thou be with me in Paradise, it must refer to the thieves going to Heaven At that day with jesus christ.
A second instance it is in Luke 16.22. And it came to passe that the Beggar dyed, and was carried by the Angells into Abrahams bosom; The rich man also dyed and was buried.
A second instance it is in Lycia 16.22. And it Come to pass that the Beggar died, and was carried by the Angels into Abrahams bosom; The rich man also died and was buried.
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And Peter Martyr doth quote Tertullian, saith hee, that Tertullian is so confident that this is a History, that hee undertakes for to tell this, to tell you whom were the men, saith hee, the Rich man was Herod, and the Beggar was Iohn the Baptist. But suppose it be a Parable and not a History,
And Peter Martyr does quote Tertullian, Says he, that Tertullian is so confident that this is a History, that he undertakes for to tell this, to tell you whom were the men, Says he, the Rich man was Herod, and the Beggar was John the Baptist. But suppose it be a Parable and not a History,
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Now Abraham being in Heaven, why all his children are in Heaven as children in a Fathers bosome, he being the Father of the faithfull, that is the answer that Gerrard gives.
Now Abraham being in Heaven, why all his children Are in Heaven as children in a Father's bosom, he being the Father of the faithful, that is the answer that Gerard gives.
A third Instance is in Mat. 22.31, 32. But as touching the Resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
A third Instance is in Mathew 22.31, 32. But as touching the Resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
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though not in their bodies, but they were at that time living, if you marke the reason, the reason of that Text was not to prove a Resurrection of the body onely, which the Saduces deny,
though not in their bodies, but they were At that time living, if you mark the reason, the reason of that Text was not to prove a Resurrection of the body only, which the Sadducees deny,
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but also to prove the imortality of the Soule. The Saduces deny Spirits and Angells too. Acts 23.8. For the Saduces say that there is no Resurrection, neither Angell nor Spirit, but the Pharisees confesse both.
but also to prove the immortality of the Soul. The Sadducees deny Spirits and Angels too. Acts 23.8. For the Sadducees say that there is no Resurrection, neither Angel nor Spirit, but the Pharisees confess both.
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therefore say Divines, it must be in his Soule, that Abraham went to Heaven as his godly fore-fathers went, that is the meaning of that phrase, to be bound up in the bundle of Life, to goe to Heaven as their fore-fathers did.
Therefore say Divines, it must be in his Soul, that Abraham went to Heaven as his godly Forefathers went, that is the meaning of that phrase, to be bound up in the bundle of Life, to go to Heaven as their Forefathers did.
It is by generall Expressions in Scripture. Two generall passages, one is In Heb. 12.23. To the generall Assembly, and Church of the first borne, which are written in Heaven,
It is by general Expressions in Scripture. Two general passages, one is In Hebrew 12.23. To the general Assembly, and Church of the First born, which Are written in Heaven,
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but it is the spirits of just men made perfect; the Scripture takes notice in generall expressions that just men have their soules made perfect. And then in Eccle. 12.7. Then shall the dust returne to the Earth, as it was, and the Spirit shall returne to God who gave it.
but it is the spirits of just men made perfect; the Scripture Takes notice in general expressions that just men have their Souls made perfect. And then in Eccle. 12.7. Then shall the dust return to the Earth, as it was, and the Spirit shall return to God who gave it.
Thirdly, I shall prove it to you from expresse passages in the Scripture that doe confirme this, that the soules of the Elect after death before Christs coming are received into heaven,
Thirdly, I shall prove it to you from express passages in the Scripture that do confirm this, that the Souls of the Elect After death before Christ coming Are received into heaven,
and his body shall be raised up at the last day. Another Text is in Luke 16.9. And I say unto you, make to your selves friends of the Mammon of unrighteousnesse, that when yee faile, they may receive you into everlasting habitations.
and his body shall be raised up At the last day. another Text is in Lycia 16.9. And I say unto you, make to your selves Friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations.
Kemnitius, makes great use of this Text to prove what I am now arguing to you, that imediately after death, the soule of an Elect man is received into Heaven.
Kemnitius, makes great use of this Text to prove what I am now arguing to you, that Immediately After death, the soul of an Elect man is received into Heaven.
Marke, make you friends of the Mammon of unrighteousnesse, that is, your wealth, called so either because it is unrighteously gotten, or unrighteously kept;
Mark, make you Friends of the Mammon of unrighteousness, that is, your wealth, called so either Because it is unrighteously got, or unrighteously kept;
but saith Kemnitius, use your wealth well, that you may be received into everlasting habitations, upon your failing, upon your dying the Lord receives the Elect into everlasting habitations.
but Says Kemnitius, use your wealth well, that you may be received into everlasting habitations, upon your failing, upon your dying the Lord receives the Elect into everlasting habitations.
This Kemnitius doth build on, that the soule doth goe to Heaven imediately after Death. A third Scripture is in Phil. 3.23. For I am in a straite betwixt two, having a desire to depart, and to be with Christ, which is far better.
This Kemnitius does built on, that the soul does go to Heaven Immediately After Death. A third Scripture is in Philip 3.23. For I am in a strait betwixt two, having a desire to depart, and to be with christ, which is Far better.
And so likewise a fourth Text you have in 2 Cor. 6.8.9. Therefore wee are alwayes confident, knowing that whilst we are at home in the body, wee are absent from the Lord.
And so likewise a fourth Text you have in 2 Cor. 6.8.9. Therefore we Are always confident, knowing that while we Are At home in the body, we Are absent from the Lord.
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That the Apostle doth onely make these two conclusions, to be absent from the body, and to be present with the Lord, so that the soule is present with the Lord, whilst absent from the body.
That the Apostle does only make these two conclusions, to be absent from the body, and to be present with the Lord, so that the soul is present with the Lord, while absent from the body.
Then againe, that Prayer of Stephen proves it likewise; in Acts 7.59. And they stoned Stephen, calling upon God, and saying, Lord Jesus receive my spirit.
Then again, that Prayer of Stephen Proves it likewise; in Acts 7.59. And they stoned Stephen, calling upon God, and saying, Lord jesus receive my Spirit.
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It had beene uncomfortable for him to have thought that hee should have beene stoned for Jesus Christ, and it must have beene above 1600 yeares before Christ should have received his soule,
It had been uncomfortable for him to have Thought that he should have been stoned for jesus christ, and it must have been above 1600 Years before christ should have received his soul,
but hee prayed, Lord Iesus Christ receive my Soule, which hee would not have done if hee had not believed that his soule would have beene received by Jesus Christ imediately after death.
but he prayed, Lord Iesus christ receive my Soul, which he would not have done if he had not believed that his soul would have been received by jesus christ Immediately After death.
Fourthly, I prove it to you by shewing those grosse absurdities and inconveniencies that will arise, in case it should be denyed that God doth not receive the soule of any Elect man, till hee doth come to judge the World.
Fourthly, I prove it to you by showing those gross absurdities and inconveniences that will arise, in case it should be denied that God does not receive the soul of any Elect man, till he does come to judge the World.
and how repugnant this is to the Scripture you well know, when the Scripture saith in the Epistle of Jude, That the men of Sodome and Gomorrha suffered the vengeance of eternall fire, And of Judas, Acts 25. That hee may take part of this Ministery,
and how repugnant this is to the Scripture you well know, when the Scripture Says in the Epistle of U^de, That the men of Sodom and Gomorrha suffered the vengeance of Eternal fire, And of Judas, Acts 25. That he may take part of this Ministry,
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Which sometimes were disobedient, when once the longsuffering of God waited in the dayes of Noah, while the Arke was a preparing, wherein few, that is, eight soules were saved by water.
Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the Ark was a preparing, wherein few, that is, eight Souls were saved by water.
That is Jesus Christ by his Spirit in the Ministery of Noah did preach to the old World, who were disobedient to that Preacher of righteousnesse, who is now in Heaven;
That is jesus christ by his Spirit in the Ministry of Noah did preach to the old World, who were disobedient to that Preacher of righteousness, who is now in Heaven;
Fourthly, it would follow that there should be onely Angels in Heaven and no Saints, whereas the Scripture saith expresly that Christ shall come from Heaven with his Saints;
Fourthly, it would follow that there should be only Angels in Heaven and no Saints, whereas the Scripture Says expressly that christ shall come from Heaven with his Saints;
when hee shall say it shall be so many hundred yeares before my body and my soule shall be thought of by Jesus Christ, it would be a very uncomfortable Doctrine for a man to thinke that I shall die like a beast, that my soule after death shall not be taken up into Heaven.
when he shall say it shall be so many hundred Years before my body and my soul shall be Thought of by jesus christ, it would be a very uncomfortable Doctrine for a man to think that I shall die like a beast, that my soul After death shall not be taken up into Heaven.
If it be so that Christ doth receive thee, O thou Believer, receive thee to himselfe before his totall and compleate reception, I would then give you this use for to comfort you.
If it be so that christ does receive thee, Oh thou Believer, receive thee to himself before his total and complete reception, I would then give you this use for to Comfort you.
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then a Life is not worth the having, but when thou shalt thinke on thy deathbed, here now is a Disease a consuming of thy nature and sending of thee to thy grave,
then a Life is not worth the having, but when thou shalt think on thy deathbed, Here now is a Disease a consuming of thy nature and sending of thee to thy grave,
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and now there is but a little time betweene thee and Heaven, that when I am a dying, I am in the very Suburbs of Heaven, a little breath betweene mee and Heaven, O how should this comfort a dying man,
and now there is but a little time between thee and Heaven, that when I am a dying, I am in the very Suburbs of Heaven, a little breath between me and Heaven, Oh how should this Comfort a dying man,
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I have read what John said, that wrote the Revelations, when hee was ready to die, I do believe, saith hee, that in this very day my soule shall be represented before the Lord Jesus Christ.
I have read what John said, that wrote the Revelations, when he was ready to die, I do believe, Says he, that in this very day my soul shall be represented before the Lord jesus christ.
As in the Booke of Martyrs wee reade that in Queene Maries time, of two friends that were put to death together. One of them was fearfull to think that the flames should scorch his flesh, O, saith the other, be of good comfort, for halfe an houre hence thou shalt be in Heaven!
As in the Book of Martyrs we read that in Queen Mary's time, of two Friends that were put to death together. One of them was fearful to think that the flames should scorch his Flesh, Oh, Says the other, be of good Comfort, for half an hour hence thou shalt be in Heaven!
for I could even pawne my soule of the truth of it, that the Soules of the Elect are taken up into Heaven imediately after death, O then let not death trouble you.
for I could even pawn my soul of the truth of it, that the Souls of the Elect Are taken up into Heaven Immediately After death, Oh then let not death trouble you.
Now if Christ be preached, that hee rose from the dead, &c. As if hee should have said, Christ being risen from the dead, doth argue that our bodies must rise from the Grave, though they be dead there. In 1 Cor. 6.14. And God hath both raised up the Lord, and will also raise up us by his own power. 1 Thess. 4.14. For if wee believe that Iesus dyed, and rose againe, even so them also which sleepe in Iesus, will God bring with him.
Now if christ be preached, that he rose from the dead, etc. As if he should have said, christ being risen from the dead, does argue that our bodies must rise from the Grave, though they be dead there. In 1 Cor. 6.14. And God hath both raised up the Lord, and will also raise up us by his own power. 1 Thess 4.14. For if we believe that Iesus died, and rose again, even so them also which sleep in Iesus, will God bring with him.
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as well as the soules, the very God of peace sanctifie you throughont, and I pray God that your Soule, Spirit and Body, be kept blamelesse unto the coming of the Lord Iesus Christ, 1 Cor. 6.18, 19, 20. Flee Fornication, every sinne that a man doth is without the body,
as well as the Souls, the very God of peace sanctify you throughont, and I pray God that your Soul, Spirit and Body, be kept blameless unto the coming of the Lord Iesus christ, 1 Cor. 6.18, 19, 20. Flee Fornication, every sin that a man does is without the body,
Therefore glorifie God in your body, and in your Spirit, which are Gods. Now the Spirit of God having a gracious worke in the body as well as the soule;
Therefore Glorify God in your body, and in your Spirit, which Are God's Now the Spirit of God having a gracious work in the body as well as the soul;
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Therefore the body must be raised up from the dead as well as the soule, and this the Scripture makes an Argument of, in Rom. 8.11. But if the Spirit of him that raised up Jesus from the dead, dwell in you, hee that raised up Christ from the dead, shall also quicken your mortall bodies by his Spirit that dwelleth in you.
Therefore the body must be raised up from the dead as well as the soul, and this the Scripture makes an Argument of, in Rom. 8.11. But if the Spirit of him that raised up jesus from the dead, dwell in you, he that raised up christ from the dead, shall also quicken your Mortal bodies by his Spirit that dwells in you.
because if that the body shall be partner with the soule, being received unto Jesus Christ, because the Body doth co-operate with the Soule, Rom. 8.13. For if yee live after the flesh yee shall die, but if yee through the Spirit doe mortifie the deeds of the flesh, yee shall live.
Because if that the body shall be partner with the soul, being received unto jesus christ, Because the Body does cooperate with the Soul, Rom. 8.13. For if ye live After the Flesh ye shall die, but if ye through the Spirit do mortify the Deeds of the Flesh, ye shall live.
Thus much for the Reasons why that Jesus Christ at his second coming he shall raise and receive the bodies of the Elect to himselfe, as well as the soules.
Thus much for the Reasons why that jesus christ At his second coming he shall raise and receive the bodies of the Elect to himself, as well as the Souls.
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First, from being a naturall body as it is now, it shall be made by Christ a spirituall body, that is the first endowment, thou shalt cast off thy old Apparell of corruptible fl•sh and blood,
First, from being a natural body as it is now, it shall be made by christ a spiritual body, that is the First endowment, thou shalt cast off thy old Apparel of corruptible fl•sh and blood,
I but saith the Apostle, it shall be raised a spirituall body, it shall have no more neede of naturall refreshments, which the naturall body requireth,
I but Says the Apostle, it shall be raised a spiritual body, it shall have no more need of natural refreshments, which the natural body requires,
neither thirst any more, nither shall the Sunne light on them, nor any heate. Therefore O believing soul, behold thy happines of soule and body in glory;
neither thirst any more, nither shall the Sun Light on them, nor any heat. Therefore O believing soul, behold thy happiness of soul and body in glory;
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they shall be no more standing in neede of naturall refreshments then spirits doe, when the Scripture saith that your bodies should be received by Christ.
they shall be no more standing in need of natural refreshments then spirits do, when the Scripture Says that your bodies should be received by christ.
Secondly, the bodies of the Elect when Christ receiveth them to himselfe, when being vile bodies, they shall be made formed and beautifull, it may be thou hast some deformity,
Secondly, the bodies of the Elect when christ receives them to himself, when being vile bodies, they shall be made formed and beautiful, it may be thou hast Some deformity,
but Christ shall refine that body, and new varnish and make it beautifull, Phil. 3.21. Who shall change our vile body, that it may be fashioned like his glorious body, according to the working whereby hee is able even to subdue all things unto himselfe.
but christ shall refine that body, and new varnish and make it beautiful, Philip 3.21. Who shall change our vile body, that it may be fashioned like his glorious body, according to the working whereby he is able even to subdue all things unto himself.
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why thy body shall be like Christs glorious Body, 1 Cor. 15.43. It is sowne in dishonour, it is raised in glory, it is sowne in weakenesse, it is raised in power.
why thy body shall be like Christ glorious Body, 1 Cor. 15.43. It is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power.
Here thy body it is a vile body, Eliphaz calls the body a house of clay, and Job calls it a house of Earth; It is the Opinion of Gerrard, and hee gives strong reasons for it, that if there be any defects upon the body in this World, that if any of the members of the Body be wanting, it shall be restored to thee at the Resurrection,
Here thy body it is a vile body, Eliphaz calls the body a house of clay, and Job calls it a house of Earth; It is the Opinion of Gerard, and he gives strong Reasons for it, that if there be any defects upon the body in this World, that if any of the members of the Body be wanting, it shall be restored to thee At the Resurrection,
First, because our bodies are promised to be like Christs Body, why now Christs Body hath no redundant and defective member, defect it is but the product of sinne and the result of sinne,
First, Because our bodies Are promised to be like Christ Body, why now Christ Body hath no redundant and defective member, defect it is but the product of sin and the result of sin,
suppose an Elect man should be borne blind, or lose his Eyes by casualty, now if this man should not have his Eyes hee could never see Christ in Heaven, wee shall see with these very Eyes the Body of Christ,
suppose an Elect man should be born blind, or loose his Eyes by casualty, now if this man should not have his Eyes he could never see christ in Heaven, we shall see with these very Eyes the Body of christ,
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Adams body was created perfect by God, when Christ raiseth thy body, it shall neither want a member nor abound in a member, thy vile body shall be beautifull:
Adams body was created perfect by God, when christ Raiseth thy body, it shall neither want a member nor abound in a member, thy vile body shall be beautiful:
yet when Christ receives thy body, it shall be a beautifull, a glorious body, therefore you have the phrase, Mat. 13.43. Then shall the righteous shine forth as the Sun, in the Kingdome of their Father.
yet when christ receives thy body, it shall be a beautiful, a glorious body, Therefore you have the phrase, Mathew 13.43. Then shall the righteous shine forth as the Sun, in the Kingdom of their Father.
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Those mortall bodies that must die, must be made immortall, and those incorruptible bodies, made incorruptible and never die, this is the great happinesse of the Elect, that their Bodies shall be made immortall Bodies.
Those Mortal bodies that must die, must be made immortal, and those incorruptible bodies, made incorruptible and never die, this is the great happiness of the Elect, that their Bodies shall be made immortal Bodies.
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Fourthly, the bodies of the Elect, they shall be from being lyable to sorrowes and sufferings in this World, they shall be impassive bodies, the body here is exposed to Diseases, Aches, Consumptions,
Fourthly, the bodies of the Elect, they shall be from being liable to sorrows and sufferings in this World, they shall be impassive bodies, the body Here is exposed to Diseases, Aches, Consumptions,
as the bodies of the Elect shall flee from place to place, and it is grounded from that Scripture, 1 Thess. 4.14. For if wee believe that Jesus Christ dyed and rose againe, even so them also which sleepe in Jesus, will God bring with him.
as the bodies of the Elect shall flee from place to place, and it is grounded from that Scripture, 1 Thess 4.14. For if we believe that jesus christ died and rose again, even so them also which sleep in jesus, will God bring with him.
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Sixtly, from being a weake body, it shall be made a strong Body, 1 Cor. 15.44. It is sowne in dishonour, it is raised in glory, it is sowne in weakenesse, it is raised in power.
Sixty, from being a weak body, it shall be made a strong Body, 1 Cor. 15.44. It is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power.
how say some among you, that there is no Resurrection of the dead? Now in the Primitive and Christs time, there was this Opinion, that there was no Resurrection of the Body,
how say Some among you, that there is no Resurrection of the dead? Now in the Primitive and Christ time, there was this Opinion, that there was no Resurrection of the Body,
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First, I answer, it cannot be the Apostles intent to impugne the bodies rising, for the drift of this whole Chapter is to prove that the body shall be raised;
First, I answer, it cannot be the Apostles intent to impugn the bodies rising, for the drift of this Whole Chapter is to prove that the body shall be raised;
Secondly, the Apostle doth understand by flesh and blood, the bodies of Men as they have sinfull and fraile infirmities, cleaving to them in this World, the body as it is now a sinfull body,
Secondly, the Apostle does understand by Flesh and blood, the bodies of Men as they have sinful and frail infirmities, cleaving to them in this World, the body as it is now a sinful body,
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but wee shall be changed, wee shall not all sleepe, but be changed, the Apostle proves this himselfe, 1 Cor. 15.50, 51. Now this I say Brethren, that flesh and blood cannot inherit the Kingdome of God, neither doth corruption, inherit incorruption.
but we shall be changed, we shall not all sleep, but be changed, the Apostle Proves this himself, 1 Cor. 15.50, 51. Now this I say Brothers, that Flesh and blood cannot inherit the Kingdom of God, neither does corruption, inherit incorruption.
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Our corruptible Bodies they shall not come to Heaven as they are corruptible, but come to Heaven by being incorruptible, but we shall all be changed, that is, our bodies shall be changed from being mortall, corruptible,
Our corruptible Bodies they shall not come to Heaven as they Are corruptible, but come to Heaven by being incorruptible, but we shall all be changed, that is, our bodies shall be changed from being Mortal, corruptible,
and being weake and sinfull, to be made holy and Immortall, so that flesh and blood as now it is sinfull, corruptible, till changed and made glorious and pure, it shall not come to Heaven.
and being weak and sinful, to be made holy and Immortal, so that Flesh and blood as now it is sinful, corruptible, till changed and made glorious and pure, it shall not come to Heaven.
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So that here Job speakes of a raising when the Heavens shall be no more, when the World shall be burnt with fire, then man shall be awakned. And in the 14. vers.
So that Here Job speaks of a raising when the Heavens shall be no more, when the World shall be burned with fire, then man shall be awakened. And in the 14. vers.
an Illustration from a Refiner, put before a Refiner a masse of mettall, and there shall be in that one Lumpe, a veyne of Silver, a veyne of Brasse, of Gold, of Tyn, of Iron,
an Illustration from a Refiner, put before a Refiner a mass of mettle, and there shall be in that one Lump, a vein of Silver, a vein of Brass, of Gold, of Tyn, of Iron,
And cannot the great God doe this? Hee that made us knowes our shape, wee cannot tell what Mans dust this is in the Grave, I but God that laid thee in the Grave, hee knowes, hee knowes which shall bee my dust,
And cannot the great God do this? He that made us knows our shape, we cannot tell what men dust this is in the Grave, I but God that laid thee in the Grave, he knows, he knows which shall be my dust,
Therefore labour to exalt Faith in the great Mistary of raising, and glorifying your bodies. I have now a practicall application to make of this. The Uses.
Therefore labour to exalt Faith in the great Mistary of raising, and glorifying your bodies. I have now a practical application to make of this. The Uses.
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First this, is it so that Jesus Christ shall raise your bodies, and receive them to himselfe at his second coming? Then let this comfort you against your sufferings in the body.
First this, is it so that jesus christ shall raise your bodies, and receive them to himself At his second coming? Then let this Comfort you against your sufferings in the body.
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Suppose thy body be a sickly body, suppose thy body be full of Aches, Agues, Consumptions, Diseases and the like, suppose thy body be maimed, Blinde and Lame,
Suppose thy body be a sickly body, suppose thy body be full of Aches, Fevers, Consumptions, Diseases and the like, suppose thy body be maimed, Blind and Lame,
Wee reade in the booke of Martyrs, of two Martyrs that were to be burnt at Stratford Bow neere London, one Hugh Laborocke, and John Price, the one blinde,
we read in the book of Martyrs, of two Martyrs that were to be burned At Stratford Bow near London, one Hugh Laborocke, and John Price, the one blind,
A second Inference is this, will Jesus Christ at his coming raise thy body, and receive thy whole man unto himselfe? Then learne to have elongation of soule after the second coming of Jesus Christ; Therefore doe not desire to continue here upon Earth,
A second Inference is this, will jesus christ At his coming raise thy body, and receive thy Whole man unto himself? Then Learn to have elongation of soul After the second coming of jesus christ; Therefore do not desire to continue Here upon Earth,
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but to be dissolved, and to be with Jesus Christ. Will any man be grieved for changing of an old suite for a new? Death doth this, thou hast here an old rotten ragge of flesh about thee,
but to be dissolved, and to be with jesus christ. Will any man be grieved for changing of an old suit for a new? Death does this, thou hast Here an old rotten rag of Flesh about thee,
and abuse these bodies of yours, for they are the Temples of the Holy Ghost, these bodies of yours shall one day bee raised, and received by Jesus Christ.
and abuse these bodies of yours, for they Are the Temples of the Holy Ghost, these bodies of yours shall one day be raised, and received by jesus christ.
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Hee that keepes company with a Harlot, sinneth against his owne body, 1 Cor. 6.18. Flee Fornication, every sinne that a Man doth, is without the body, but hee that comitteth Fornication, sinneth against his owne body.
He that keeps company with a Harlot, Sinneth against his own body, 1 Cor. 6.18. Flee Fornication, every sin that a Man does, is without the body, but he that Committeth Fornication, Sinneth against his own body.
O doe not die with an uncleane body, with an Adulterous body, and doe not abuse thy body, doe not abuse those Eyes of thine to be Windowes of lust, that shall one day behold Jesus Christ;
Oh do not die with an unclean body, with an Adulterous body, and do not abuse thy body, do not abuse those Eyes of thine to be Windows of lust, that shall one day behold jesus christ;
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The Event shall be this, An exerlasting enjoyment of Christ, that is the result and consequent of Christs coming to be ever with him, that where I am, there you may be also.
The Event shall be this, an exerlasting enjoyment of christ, that is the result and consequent of Christ coming to be ever with him, that where I am, there you may be also.
I shall open the Words, for there is some difficulty in one Expression, where I am, you see it is a word in the present Tense, where I am, and though it bee a word of the present Tense, it doth not denote thus much that they should bee at Jerusalem with Christ,
I shall open the Words, for there is Some difficulty in one Expression, where I am, you see it is a word in the present Tense, where I am, and though it be a word of the present Tense, it does not denote thus much that they should be At Jerusalem with christ,
for christ was then at Jerusalem, but as Grosius saith, that here the word of the present Tense, is to bee understood of the future Tense, that is, where I shall be shortly after I leave this World;
for Christ was then At Jerusalem, but as Grosius Says, that Here the word of the present Tense, is to be understood of the future Tense, that is, where I shall be shortly After I leave this World;
where I shall be, there you shall be, and so hee doth bring that Text to prove it, John 7.34. Yee shall seeke mee, and shall not finde mee, and where I am, thither yee cannot come.
where I shall be, there you shall be, and so he does bring that Text to prove it, John 7.34. Ye shall seek me, and shall not find me, and where I am, thither ye cannot come.
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It cannot be taken in the present Tense, for hee was then at Jerusalem, to shew, that where I am, is to be understood in the future Tense, where I shall be, I goe,
It cannot be taken in the present Tense, for he was then At Jerusalem, to show, that where I am, is to be understood in the future Tense, where I shall be, I go,
there was but one day betweene Christ and his being in Heaven, things suddenly to be done, they are said to be done, things that are neere a doing are said to be done.
there was but one day between christ and his being in Heaven, things suddenly to be done, they Are said to be done, things that Are near a doing Are said to be done.
Christ doth expresse in the present Tense where I am, though hee were on Earth, it was for this reason, saith Gerrard, to shew that Christ was truly God as well as Man,
christ does express in the present Tense where I am, though he were on Earth, it was for this reason, Says Gerard, to show that christ was truly God as well as Man,
Christ was with Paul, because Christ converted him, but Paul was not with Christ, but desired to be dissolved and to be with Christ, our being with the Lord it notes a personall presence,
christ was with Paul, Because christ converted him, but Paul was not with christ, but desired to be dissolved and to be with christ, our being with the Lord it notes a personal presence,
That Christ at his second coming receives the Elect unto himselfe in body and soule, that they might bee for ever present where Jesus Christ is in Heaven, that where I am there yee may bee also.
That christ At his second coming receives the Elect unto himself in body and soul, that they might be for ever present where jesus christ is in Heaven, that where I am there ye may be also.
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wee should have thought our selves happy, then to bee as Adam was, to have had the Immediate presence of God, wee should have thought this a very happy and glorious Estate.
we should have Thought our selves happy, then to be as Adam was, to have had the Immediate presence of God, we should have Thought this a very happy and glorious Estate.
Indeed so it was, but now, to be present with CHRIST in Heaven, thou art more happy ten thousand times then if thou hadst beene made when Adam was made, to have lived with him in Innocency.
Indeed so it was, but now, to be present with CHRIST in Heaven, thou art more happy ten thousand times then if thou Hadst been made when Adam was made, to have lived with him in Innocency.
but when God brings thee to bee present with Jesus Christ, thou art instated into a kingdom that cannot be shaken, into a happy condition that cannot be lost.
but when God brings thee to be present with jesus christ, thou art instated into a Kingdom that cannot be shaken, into a happy condition that cannot be lost.
where Christ is thou shalt be, that is the meaning of that expression, John 17.24. Father, I will that they also whom thou hast given Mee, be with Mee where I am, that they may behold my Glory.
where christ is thou shalt be, that is the meaning of that expression, John 17.24. Father, I will that they also whom thou hast given Me, be with Me where I am, that they may behold my Glory.
and with these Eyes I shall see my Redeemer, here is thy happinesse that being where Jesus Christ is, thou hast a society with Christ in his Humane Nature, 1 John 3.2.
and with these Eyes I shall see my Redeemer, Here is thy happiness that being where jesus christ is, thou hast a society with christ in his Humane Nature, 1 John 3.2.
God gives thee more Honour then ever thou couldst be capable of in former time, God gives thee glory by vertue of thy being with Jesus Christ, a notable Text, John 12.26. verse, If any Man serve mee, let him follow mee, and where I am, there shall also my servant be;
God gives thee more Honour then ever thou Couldst be capable of in former time, God gives thee glory by virtue of thy being with jesus christ, a notable Text, John 12.26. verse, If any Man serve me, let him follow me, and where I am, there shall also my servant be;
Fourthly, thy happinesse in being present with Christ where hee is, that thou shalt stand in no neede of Ordinances, beloved, here the highest growne Christian,
Fourthly, thy happiness in being present with christ where he is, that thou shalt stand in no need of Ordinances, Beloved, Here the highest grown Christian,
what needs the Candlestick of Preaching, and the Candlestick of Praying, when thou art present with Christ, there is no neede of conduit Pipes when thou art by the Fountainehead, thou needst no Ordinances, the Conduit Pipes are the Ordinances, there is no neede of Ordinances any longer then thou art absent from the Fountaine which is JESUS CHRIST, the ceremoniall Law is all Gospell, it is darke Gospell, the Evangelists are explained Gospell, the ceremoniall Law is darke Gospell, Exodus 25. Meaning the Holy place.
what needs the Candlestick of Preaching, and the Candlestick of Praying, when thou art present with christ, there is no need of conduit Pipes when thou art by the Fountainehead, thou Needest no Ordinances, the Conduit Pipes Are the Ordinances, there is no need of Ordinances any longer then thou art absent from the Fountain which is JESUS CHRIST, the ceremonial Law is all Gospel, it is dark Gospel, the Evangelists Are explained Gospel, the ceremonial Law is dark Gospel, Exodus 25. Meaning the Holy place.
but in the Holy of Holiest, there was no Candlestick, no Incense Dishes there, to shew, that whilst you are on this side Heaven in the Church of God, you neede the Candlestick, you neede Preaching and Praying;
but in the Holy of Holiest, there was no Candlestick, no Incense Dishes there, to show, that while you Are on this side Heaven in the Church of God, you need the Candlestick, you need Preaching and Praying;
First, it shall bee different in regard of the manner of its enjoyment in this World, thou enjoyest Christ mediately by Ordinances, thou dost but see him as in the Apostles phrase, in a glasse darkely,
First, it shall be different in regard of the manner of its enjoyment in this World, thou enjoyest christ mediately by Ordinances, thou dost but see him as in the Apostles phrase, in a glass darkly,
Secondly, in regard of the measure of your enjoyment, here you enjoy but a parcell of Christ, you here enjoy Christs Spirit by drops, you shall then enjoy the fulnesse of the Ocean.
Secondly, in regard of the measure of your enjoyment, Here you enjoy but a parcel of christ, you Here enjoy Christ Spirit by drops, you shall then enjoy the fullness of the Ocean.
but you have interrupted fellowship and communion with Christ, but when thou art with him in Heaven, there is no Interruption in thy communion with Christ.
but you have interrupted fellowship and communion with christ, but when thou art with him in Heaven, there is no Interruption in thy communion with christ.
but then wee shall enjoy Christ in one place, hee in Heaven and wee in Heaven, here thou mayest thinke much of Christ, I but if thou were nearer Christ thou shouldst see and know more of his glory.
but then we shall enjoy christ in one place, he in Heaven and we in Heaven, Here thou Mayest think much of christ, I but if thou were nearer christ thou Shouldst see and know more of his glory.
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Sixtly, there shall bee a difference in regard of thy companions, and those that are in fellowship with thee in Heaven, they are Saints and Angells, I but one Earth, though thou dost enjoy Christ, yet thou art inforst to discourse, and commerce with wicked men.
Sixty, there shall be a difference in regard of thy Sodales, and those that Are in fellowship with thee in Heaven, they Are Saints and Angels, I but one Earth, though thou dost enjoy christ, yet thou art enforced to discourse, and commerce with wicked men.
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if the Angells in Heaven shall rejoyce at a sinners conversion, they shall much rejoyce at a sinners inauguration and Inthronizing into Heaven, they and wee shall make but one head,
if the Angels in Heaven shall rejoice At a Sinners conversion, they shall much rejoice At a Sinners inauguration and Inthronizing into Heaven, they and we shall make but one head,
but one fold to glorifie the great Shephard of our soules the Lord Jesus, what great joy shall there be among Angells, Archangells, thrones, &c. Singing Hallelujah to God, making you partners of their glory.
but one fold to Glorify the great Shepherd of our Souls the Lord jesus, what great joy shall there be among Angels, Archangels, thrones, etc. Singing Hallelujah to God, making you partners of their glory.
why here thou art punished by thy body by Diseases, and the like, here punishments from trouble of soule but in Heaven freed from internall punishments and externall punishments;
why Here thou art punished by thy body by Diseases, and the like, Here punishments from trouble of soul but in Heaven freed from internal punishments and external punishments;
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Therefore the victorious are said to weare Palme in their hands triumphing, Revelations 7. to shew that you can never bee compleat Conquerours, to weare signalls of triumph and signalls of conquest in your hands till you come to enter into the holy of holiest.
Therefore the victorious Are said to wear Palm in their hands triumphing, Revelations 7. to show that you can never be complete Conquerors, to wear signals of triumph and signals of conquest in your hands till you come to enter into the holy of Holiest.
but about the middle Region, there is no Winde, no Storme or Tempest; but whilst thou art here below, there are Stormes, Winde and blustring Temptations;
but about the middle Region, there is no Wind, no Storm or Tempest; but while thou art Here below, there Are Storms, Wind and blustering Temptations;
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Eightly, that being present with Jesus Christ, that those who have suffered most and done most for Jesus Christ, shall have most glory with Jesus Christ, all shall have glory enough, hee that hath least in Heaven shall have enough, every vessell of glory shall bee full,
Eighth, that being present with jesus christ, that those who have suffered most and done most for jesus christ, shall have most glory with jesus christ, all shall have glory enough, he that hath least in Heaven shall have enough, every vessel of glory shall be full,
There are degrees of glory in Heaven, and there are degrees of torments in Hell, there are degrees and orders among the Angells in Heaven, not onely Angells,
There Are Degrees of glory in Heaven, and there Are Degrees of torments in Hell, there Are Degrees and order among the Angels in Heaven, not only Angels,
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there surely is an order and degree among glorified Saints, that those that have done most for Christ and suffered most for Christ, they they shall have most glory from Jesus Christ.
there surely is an order and degree among glorified Saints, that those that have done most for christ and suffered most for christ, they they shall have most glory from jesus christ.
as thou hast gone beyond some Men in graces, so thou shalt bee beyond some Men in glory, in being present, in enjoying the bodily presence of Jesus Christ, thou shalt know all the bodies of all thy well-beloved friends that thou knowest here in the World, this most Divines doe concurre in.
as thou hast gone beyond Some Men in graces, so thou shalt be beyond Some Men in glory, in being present, in enjoying the bodily presence of jesus christ, thou shalt know all the bodies of all thy well-beloved Friends that thou Knowest Here in the World, this most Divines do concur in.
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when a Man shall say, Here is the Child that I sought God for, and may the Minister say, Here is the People that I have Preached to, and the people say, here is the Minister now in Heaven that I have heard, take these probable grounds for it.
when a Man shall say, Here is the Child that I sought God for, and may the Minister say, Here is the People that I have Preached to, and the people say, Here is the Minister now in Heaven that I have herd, take these probable grounds for it.
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Therefore certainly they may know one another in Heaven. It is said in Mat. 8.11. And I say unto you, that many shall come from the East and West, and shall sit downe with Abraham, and Isaac, and Jacob, in the Kingdome of Heaven.
Therefore Certainly they may know one Another in Heaven. It is said in Mathew 8.11. And I say unto you, that many shall come from the East and West, and shall fit down with Abraham, and Isaac, and Jacob, in the Kingdom of Heaven.
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I am loth in things controversall tossed to and fro by learned Men, but there are strong Hints and Foundations at best to build hopes on, that in thy knowing of Christ in Person, that when the bodies of the Elect shall bee raised, thou shalt know the bodies of thy elected Friends.
I am loath in things controversal tossed to and from by learned Men, but there Are strong Hints and Foundations At best to built hope's on, that in thy knowing of christ in Person, that when the bodies of the Elect shall be raised, thou shalt know the bodies of thy elected Friends.
if every Saint should not know one another, which knew one another here upon the Earth, this addes much to this happinesse in that they shall have a sociable Communion in being with Christ in Person where hee is.
if every Saint should not know one Another, which knew one Another Here upon the Earth, this adds much to this happiness in that they shall have a sociable Communion in being with christ in Person where he is.
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but the Sonne of Man hath not whereon for to lay his Head, but hee hath a House in Heaven, a House not made with hands, a building of GOD, hee hath his Fathers House in Heaven, there you may goe, you must bee patient though the places you dwell in are not so comfortable as you may desire,
but the Son of Man hath not whereon for to lay his Head, but he hath a House in Heaven, a House not made with hands, a building of GOD, he hath his Father's House in Heaven, there you may go, you must be patient though the places you dwell in Are not so comfortable as you may desire,
and so was called of Tiberius (Biberius) O there are many such Biberius's in the world, that for a draft of Drinke, will venture the danger of Drinking downe shovells full of Fire to their owne damnation;
and so was called of Tiberius (Libberious) Oh there Are many such Biberius's in the world, that for a draft of Drink, will venture the danger of Drinking down shovels full of Fire to their own damnation;
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many in the World, that will rather then lose their Places, and Possessions here upon Earth, they will venture the losing of that place to bee even where Jesus Christ is.
many in the World, that will rather then loose their Places, and Possessions Here upon Earth, they will venture the losing of that place to be even where jesus christ is.
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