The Christians hope triumphing in these glorious truths; [brace] 1. That Christ the ground of hope, is God, and not meer man, against the Arians, and other unbelieving Christians. 2. That Christ is the true Messiah, against the unbelieving Jews. 3. That there is another life besides this, against the grosse atheist. 4. That the soul of man is immortall, and doth not sleep till the day of resurrection, against the errour of some seeming semi-atheists. 5. How the hope of heaven should be attained, whilst we are on earth, against the carnall worldlings. 6. How this hope may be discerned where it is, and attained where it is not, for the comfort of every poor Christian. All which truths are briefly pointed out and cleared, in a sermon preached before the Right Honourable House of Lords in the Abby-Church at Westminster on Wednesday, May 28. being the day appointed for solemn and publike humiliation. / By Jeremiah Whitaker. Published by order of the House of Peers.
he hath placed you in Eden the garden of the Lord, and hath made every precious stone to become your covering, the Topaz, Diamond, Beryl, Onyx and the Jasper,
he hath placed you in Eden the garden of the Lord, and hath made every precious stone to become your covering, the Topaz, Diamond, Beryl, Onyx and the Jasper,
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what ever God hath been to others, certainly he hath been no hard Master unto you, he hath caused you to be the head of the Families, that you might be the stay of the tribes thereof, that you might be the repairers of breaches,
what ever God hath been to Others, Certainly he hath been no hard Master unto you, he hath caused you to be the head of the Families, that you might be the stay of the tribes thereof, that you might be the repairers of Breaches,
It is a certaine principle, not onely in Scripture, but according to the light of nature, That to whom much is given, of them much is required, and though this be so equall that none can denie it,
It is a certain principle, not only in Scripture, but according to the Light of nature, That to whom much is given, of them much is required, and though this be so equal that none can deny it,
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yet the heart of man is so corrupt, that few walke by the light of this principle, in making it their great designe to returne unto God according to the mercies which they have recelved from God.
yet the heart of man is so corrupt, that few walk by the Light of this principle, in making it their great Design to return unto God according to the Mercies which they have recelved from God.
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as of Tyre, Thy heart was lifted up because of thine owne beautie, and thou hast corrupted thy wisedome, thine eyes have been dazeled with looking upon thine owne brightnesse:
as of Tyre, Thy heart was lifted up Because of thine own beauty, and thou hast corrupted thy Wisdom, thine eyes have been dazzled with looking upon thine own brightness:
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he that hath once got sight of Heaven, tasted effectually the powers of the world to come, seen the vanitie and emptinesse of all conditions here below, considered what it is to enjoy God to all Eternity, would not for all the world have his portion in this life,
he that hath once god sighed of Heaven, tasted effectually the Powers of the world to come, seen the vanity and emptiness of all conditions Here below, considered what it is to enjoy God to all Eternity, would not for all the world have his portion in this life,
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The scope of the Apostle in this Chapter is, to prove the resurrection from the dead, against that wicked opinion of the Sadduces, amongst the Jewes, Who said there were no resurrection,
The scope of the Apostle in this Chapter is, to prove the resurrection from the dead, against that wicked opinion of the Sadducees, among the Jews, Who said there were no resurrection,
which opinion began, like an ulcerous Canker, to spread it selfe in the mindes of many, 2 Tim. 2.18. The Apostle that he might strangle these monsters in the birth, proveth that there shall be a resurrection, by many unanswerable Arguments.
which opinion began, like an ulcerous Canker, to spread it self in the minds of many, 2 Tim. 2.18. The Apostle that he might strangle these monsters in the birth, Proves that there shall be a resurrection, by many unanswerable Arguments.
Secondly, From the many absurdities that will follow, viz. That all that are asleep are perished, ver. 18, 19. and that then there should be more venom in the first Adam to induce destruction,
Secondly, From the many absurdities that will follow, viz. That all that Are asleep Are perished, ver. 18, 19. and that then there should be more venom in the First Adam to induce destruction,
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Fifthly, From the great sufferings of the Apostle in this life, in jeopardie every haur, dying daily, fighting with beaste at Ephesus, ver. 30, 31, 32.
Fifthly, From the great sufferings of the Apostle in this life, in jeopardy every haur, dying daily, fighting with beast At Ephesus, ver. 30, 31, 32.
Sixthly, From the absurd practice of the Epicures of those times, which the light of nature cannot but condemne, who drown'd their soules in their bodies,
Sixthly, From the absurd practice of the Epicureans of those times, which the Light of nature cannot but condemn, who drowned their Souls in their bodies,
and their bodies in lusts, who would have no time to live longer then they have time to sinne, and when there is an end of sinning, wish there might be an end of being, saying, Let us eate and drinks,
and their bodies in Lustiest, who would have no time to live longer then they have time to sin, and when there is an end of sinning, wish there might be an end of being, saying, Let us eat and drinks,
which is so absurd, against, not onely the light of Scripture, but the light of nature, that the very naming of it is reputed by the Apostle a sufficient confutation of it,
which is so absurd, against, not only the Light of Scripture, but the Light of nature, that the very naming of it is reputed by the Apostle a sufficient confutation of it,
Secondly, that those that looke on him as Christ, and would have benefit by him, must be united to him, they must be taken off from themselves and the creature,
Secondly, that those that look on him as christ, and would have benefit by him, must be united to him, they must be taken off from themselves and the creature,
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which absurditie is so grosse against the light of Nature without, and conscience within, that the Apostle addeth no argument to refell it. For the first.
which absurdity is so gross against the Light of Nature without, and conscience within, that the Apostle adds no argument to refel it. For the First.
That the Lord Jesus, the foundation of the comforts we enjoy, or can expect, is the Christ the Messiah, the seed of the woman, promised to Adam, that should breake the Serpents head.
That the Lord jesus, the Foundation of the comforts we enjoy, or can expect, is the christ the Messiah, the seed of the woman, promised to Adam, that should break the Serpents head.
You heard in the forenoon, that he is a great King, and that his lawes are most equall, his subjects happiest, having no other tax laid on them then love and feare,
You herd in the forenoon, that he is a great King, and that his laws Are most equal, his subject's Happiest, having no other Tax laid on them then love and Fear,
My Text holdeth him out, not onely as a great King, but as a great God; before whom the Kings and all the kingdomes of the World are but as the dust of the balance, and the small drops of a bucket, he is the Christ, whom the Prophets called Messiah. Dan. 9. ver. 25, 26. The Messiah the Prince shall be slaine,
My Text holds him out, not only as a great King, but as a great God; before whom the Kings and all the kingdoms of the World Are but as the dust of the balance, and the small drops of a bucket, he is the christ, whom the prophets called Messiah. Dan. 9. ver. 25, 26. The Messiah the Prince shall be slain,
38. And not onely the Jewes, but the Samaritans also were lifted up with expectation of this great Messiah. Joh. 4.25. I know, said the Samaritan woman, that the Messiah cometh, which is called Christ:
38. And not only the Jews, but the Samaritans also were lifted up with expectation of this great Messiah. John 4.25. I know, said the Samaritan woman, that the Messiah comes, which is called christ:
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and if you aske what this anointing is? I answer, not onely the plenitude of gifts, whereby he was anointed with the oyl of gladnesse above his fellowes, Psal. 45.7. but the fulnes of the God-head.
and if you ask what this anointing is? I answer, not only the plenitude of Gifts, whereby he was anointed with the oil of gladness above his Fellows, Psalm 45.7. but the fullness of the Godhead.
and as it is said in the 2 Col. 9. The fulnesse of the God-head dwelleth in him bodily. This anointing intimateth both his Natures, that he was both God and man,
and as it is said in the 2 Col. 9. The fullness of the Godhead dwells in him bodily. This anointing intimateth both his Nature's, that he was both God and man,
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The soule that beleeveth not this, that Christ is not onely a great King, but a great God, is under the power of Satan, led caption according to his will.
The soul that Believeth not this, that christ is not only a great King, but a great God, is under the power of Satan, led caption according to his will.
The first Argument is taken from the peculiar names and titles that are appropriated to Christ, he is called God, 1 Tim. 3.19. God manifest in the flesh, and in the 2 Phil. 6. though he were found in the forme of a Servant, yet he thought it no robberie to be equall with God.
The First Argument is taken from the peculiar names and titles that Are appropriated to christ, he is called God, 1 Tim. 3.19. God manifest in the Flesh, and in the 2 Philip 6. though he were found in the Form of a Servant, yet he Thought it no robbery to be equal with God.
and the glorious appearing of the great God, 2 Tit. 13. not onely great, but secondly, mighty God, Isa. 9.6. not onely mighty, but thirdly, almighty God, Revel. 4.8. compared with Rev. 5.9.
and the glorious appearing of the great God, 2 Tit. 13. not only great, but secondly, mighty God, Isaiah 9.6. not only mighty, but Thirdly, almighty God, Revel. 4.8. compared with Rev. 5.9.
and which the Scripture setteth downe, as the name of God alone, Psal. 83.18. is frequently given to Christ, this is the name whereby he shall be called, the Lord our righteousnes, or Jehovah ••• righteousnes, Jer. 23.6.
and which the Scripture sets down, as the name of God alone, Psalm 83.18. is frequently given to christ, this is the name whereby he shall be called, the Lord our righteousness, or Jehovah ••• righteousness, Jer. 23.6.
Secondly, consider the attributes of Christ, and you shall finde the incommunicable accributes of God, which cannot be given to any meere creature, given to Christ.
Secondly, Consider the attributes of christ, and you shall find the incommunicable accributes of God, which cannot be given to any mere creature, given to christ.
but the Lord Jesus Christ he is eternall, Out of Bethlchem Ephrata shall come out to me he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, Mic. 5.2. Compared with, Matth. 2.6. and therefore, when Christ had finished the worke of our Redemption, he prayed that the Father would glorify him with himselfe, with the glory which he had with him, before the beginning of the world, Joh. 17.5.
but the Lord jesus christ he is Eternal, Out of Bethlchem Ephrata shall come out to me he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, Mic. 5.2. Compared with, Matthew 2.6. and Therefore, when christ had finished the work of our Redemption, he prayed that the Father would Glorify him with himself, with the glory which he had with him, before the beginning of the world, John 17.5.
but Christ was in Heaven, while he was on Earth: The Sonne of man which is in Heaven, Joh. 3.13. he is with his people in all ages, in all places, to the end of the world. Math. 28.10. I am with you to the end of the world, he liveth in them, speaketh in them, walketh in them, dwelleth in them, filleth them all in all, therefore surely he must needs be God.
but christ was in Heaven, while he was on Earth: The Son of man which is in Heaven, John 3.13. he is with his people in all ages, in all places, to the end of the world. Math. 28.10. I am with you to the end of the world, he lives in them, speaks in them, walks in them, dwells in them, fills them all in all, Therefore surely he must needs be God.
Fourthly, he is omnipotent, the Lord God omnipotent, so called, Rev. 19.6. Rev. 11.17. and Christ speaking of himselfe, saith, I am the Alpha and Omega, &c. which is, and which was, and which is to come, the Almighty.
Fourthly, he is omnipotent, the Lord God omnipotent, so called, Rev. 19.6. Rev. 11.17. and christ speaking of himself, Says, I am the Alpha and Omega, etc. which is, and which was, and which is to come, the Almighty.
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Fifthly, he is omniscient, he is the wisedome of God, in him are all treasures of wisedome and knowledge, Col. 2.3. he knoweth all things, Joh. last 20. Seatcheth all things, Jer. 17.10.
Fifthly, he is omniscient, he is the Wisdom of God, in him Are all treasures of Wisdom and knowledge, Col. 2.3. he Knoweth all things, John last 20. Seatcheth all things, Jer. 17.10.
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he foretelleth all the changes which shall come upon the sonnes of men, Isa. 45.11. compared with Joh. 13.19. I have told you, before it come to passe;
he foretelleth all the changes which shall come upon the Sons of men, Isaiah 45.11. compared with John 13.19. I have told you, before it come to pass;
he answered, The works that I have done in my fathers name, they testifie of me, and beleeve me, for the very works sake, Joh. 14.11. Consider amongst the workes of God: First, the workes of creation:
he answered, The works that I have done in my Father's name, they testify of me, and believe me, for the very works sake, John 14.11. Consider among the works of God: First, the works of creation:
now all things were created by him, that are in Heaven and Earth, visible and invisible, &c. Col. 1.16. and not onely by him, but for him, and without him was nothing made of all that was made:
now all things were created by him, that Are in Heaven and Earth, visible and invisible, etc. Col. 1.16. and not only by him, but for him, and without him was nothing made of all that was made:
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Secondly, Consider his workes of sustaining all things, all this glorious world would be turned into a Chaos, were it not that Christ sustaineth all things by the word of his power, Heb. 1.3. and he was not onely before all things, but by him all things consist;
Secondly, Consider his works of sustaining all things, all this glorious world would be turned into a Chaos, were it not that christ sustaineth all things by the word of his power, Hebrew 1.3. and he was not only before all things, but by him all things consist;
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my Father, saith Christ, worketh hitherto, and I worke. Thirdly, Consider the workes of miracles in the dayes of his flesh, Psal. 86.10. thou art great, and doest wondrous things, thou art God alone;
my Father, Says christ, works hitherto, and I work. Thirdly, Consider the works of Miracles in the days of his Flesh, Psalm 86.10. thou art great, and dost wondrous things, thou art God alone;
and by this Argument Christ satisfied Johns Disciples, Go tell what things ye heare and see, the blinde receive their sight, the lame walke, the lepers are cleansed,
and by this Argument christ satisfied Johns Disciples, Go tell what things you hear and see, the blind receive their sighed, the lame walk, the lepers Are cleansed,
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Fourthly, Consider the workes of Christ as Mediatour, he that reneweth the heart of man, and bringeth a cleane thing, out of an uncleane, and darkenes out of light, he that can circumcise the heart,
Fourthly, Consider the works of christ as Mediator, he that Reneweth the heart of man, and brings a clean thing, out of an unclean, and darkness out of Light, he that can circumcise the heart,
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but all glory that belongeth unto God the Father, the Father hath commanded us to give it unto the Sonne, that all men might honour the Sonne, as they honour the Father:
but all glory that belongeth unto God the Father, the Father hath commanded us to give it unto the Son, that all men might honour the Son, as they honour the Father:
and not into the name of any creature: we are bound to pray to God the Father, Psal. 50.15. Joel. 2.32. and so are we bound to pray unto God the Sonne, Stephen called upon the name of the Lord Jesus Christ, and the Saints are described to be such, as call upon the name of Jesus:
and not into the name of any creature: we Are bound to pray to God the Father, Psalm 50.15. Joel. 2.32. and so Are we bound to pray unto God the Son, Stephen called upon the name of the Lord jesus christ, and the Saints Are described to be such, as call upon the name of jesus:
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we are bound to beleeve in the name of the Sonne, as well as in the name of the Father, Joh. 14 1. we are commanded to glory in Christ, 1 Cor. 1.30. compared with Jer. 9.23.
we Are bound to believe in the name of the Son, as well as in the name of the Father, John 14 1. we Are commanded to glory in christ, 1 Cor. 1.30. compared with Jer. 9.23.
now if all the titles, all the attributes of God, all the peculiar workes, and incommunicable priviledges of the Father, be communicated to the Sonne, we may be confident that Jesus Christ is not onely the Sonne of man,
now if all the titles, all the attributes of God, all the peculiar works, and incommunicable privileges of the Father, be communicated to the Son, we may be confident that jesus christ is not only the Son of man,
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tis good, not only to know their errour, but to be established against it, and to know him who we do beleeve, that he is the Messiah, able to save to the utmost:
this good, not only to know their error, but to be established against it, and to know him who we do believe, that he is the Messiah, able to save to the utmost:
The first Argument is from the time that Jesus Christ came in the flesh, it was according to all the prophecies, when the Scepter was departed from Judah, when the expectation of the Jewes was raised, in looking for the redemption, and consolation in Israel, in those mournfull dayes, wherein Rachel was weeping for her children, it was after that Elijah was come, and as a messenger went before his face, it was after the determination of the 70. weeks, viz. the 490. years determined upon the people, till the Messiah should be slaine, all this proveth that he came in that moment and juncture of time, wherein he was promised by the Prophets.
The First Argument is from the time that jesus christ Come in the Flesh, it was according to all the prophecies, when the Sceptre was departed from Judah, when the expectation of the Jews was raised, in looking for the redemption, and consolation in Israel, in those mournful days, wherein Rachel was weeping for her children, it was After that Elijah was come, and as a Messenger went before his face, it was After the determination of the 70. weeks, viz. the 490. Years determined upon the people, till the Messiah should be slain, all this Proves that he Come in that moment and juncture of time, wherein he was promised by the prophets.
Secondly, Consider the place of Christs birth, Bethlehem of Judah, Mic. 5.1. compared with Mat. 26.6. the place whither he was driven after his birth, to Egypt, the place where he dwelt after his returne from Egypt, at Nazareth, Math. 2.22. the Jewes rejected him upon this ground, because he lived in Galilee, they said, shall Christ come out of Galilee? Joh. 7.41. and were so confident, that they bad Nicodemus search and looke, for out of Galilee ariseth no Prophet, whereas the expresse prophecies run, that by the way of the Sea beyond Jordan in Galilee of the Gentiles, the people that walked in darknes, have seen a great light, Isa. 9.1. compared with Matth. 4.14.
Secondly, Consider the place of Christ birth, Bethlehem of Judah, Mic. 5.1. compared with Mathew 26.6. the place whither he was driven After his birth, to Egypt, the place where he dwelled After his return from Egypt, At Nazareth, Math. 2.22. the Jews rejected him upon this ground, Because he lived in Galilee, they said, shall christ come out of Galilee? John 7.41. and were so confident, that they bade Nicodemus search and look, for out of Galilee arises no Prophet, whereas the express prophecies run, that by the Way of the Sea beyond Jordan in Galilee of the Gentiles, the people that walked in darkness, have seen a great Light, Isaiah 9.1. compared with Matthew 4.14.
Thirdly, Consider the manner of his conversing, the Jewes expected a Messiah, that should be a glorious champion, who by fire and sword should subdue Nations and Kingdomes:
Thirdly, Consider the manner of his conversing, the Jews expected a Messiah, that should be a glorious champion, who by fire and sword should subdue nations and Kingdoms:
but you may observe that this and all other arguments, whereby the Jewes are mis-led to deny him, are as a firme foundation for this truth, and our confidence:
but you may observe that this and all other Arguments, whereby the Jews Are misled to deny him, Are as a firm Foundation for this truth, and our confidence:
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aske a Jew, why doe you not beleeve Jesus to be the Messiah? is it because he came not as a man of warre? how should he then be the Prince of peace, of whom it was foretold, he shall not cry, nor lift up his voice,
ask a Jew, why do you not believe jesus to be the Messiah? is it Because he Come not as a man of war? how should he then be the Prince of peace, of whom it was foretold, he shall not cry, nor lift up his voice,
and the foal of an asse, compared with Math. 21.8. doe you therefore reject him, because he was not honoured of men? therefore the rather acknowledge him to be the Messiah, who is despised and rejected of men, for thus saith the Lord of him whom man despiseth, unto him whom the Nation abhorreth.
and the foal of an Ass, compared with Math. 21.8. do you Therefore reject him, Because he was not honoured of men? Therefore the rather acknowledge him to be the Messiah, who is despised and rejected of men, for thus Says the Lord of him whom man despises, unto him whom the nation abhorreth.
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The Jewes argue, Can he be the Messiah that was condemned by the High Priest, deserted by his owne Disciples, had his garments divided, had his body crucified? and upon this mistake, the Jewes blaspheme the name of the Lord Jesus in their Synagogues, under the name of one that is hanged,
The Jews argue, Can he be the Messiah that was condemned by the High Priest, deserted by his own Disciples, had his garments divided, had his body Crucified? and upon this mistake, the Jews Blaspheme the name of the Lord jesus in their Synagogues, under the name of one that is hanged,
and the flock shall be scattered, and that the Jewes should smite the Judge of Israel with a rod upon his cheek, Mic. 5.1. doth not the Messiah say, I gave my back to the smiters, and I hid not my selfe from shame and spitting? have ye not read that they pierced my hands and feet, and upon my vesture they cast lots? Psal. 22.19.
and the flock shall be scattered, and that the Jews should smite the Judge of Israel with a rod upon his cheek, Mic. 5.1. does not the Messiah say, I gave my back to the smiters, and I hid not my self from shame and spitting? have you not read that they pierced my hands and feet, and upon my vesture they cast lots? Psalm 22.19.
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tis written, that it pleased the Lord to bruise him, and put him to grief, when thou shalt make his soule an offering for sin, he shall see his seed,
this written, that it pleased the Lord to bruise him, and put him to grief, when thou shalt make his soul an offering for since, he shall see his seed,
5 Arg. Fifthly, Consider his Resurrection, for he was declared mightily to be the Sonne of God, by the resurrection from the dead, Rom. 1.4. the Jewes, when he hung on the crosse, said, let him come downe from the crosse, and we will beleeve him, tis Jeroms observation:
5 Argument Fifthly, Consider his Resurrection, for he was declared mightily to be the Son of God, by the resurrection from the dead, Rom. 1.4. the Jews, when he hung on the cross, said, let him come down from the cross, and we will believe him, this Jeroms observation:
of his adversaries, Pilat who condemned him, could not but acknowledge he found nothing worthy of death in him, It was admirable when all false witnesse were hired,
of his Adversaries, Pilat who condemned him, could not but acknowledge he found nothing worthy of death in him, It was admirable when all false witness were hired,
and the people stirred up with indignation, and yet the Judge that is drawne to condemne him, could not be drawne to give any other reason of his condemnation,
and the people stirred up with Indignation, and yet the Judge that is drawn to condemn him, could not be drawn to give any other reason of his condemnation,
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they said, his blood be on us, and on our seed, and what they wished wantonly, God hath poured out upon them extreamely, for these 1600. yeares they have been a scattered people, God hath kept them a distinct people,
they said, his blood be on us, and on our seed, and what they wished wantonly, God hath poured out upon them extremely, for these 1600. Years they have been a scattered people, God hath kept them a distinct people,
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since their dispersion, whereas other ations, when they have been scattered, have been so mixed, that their originalls hath been scarce distinguishable, is, that as their curse and confusion is remarkable,
since their dispersion, whereas other ations, when they have been scattered, have been so mixed, that their originals hath been scarce distinguishable, is, that as their curse and confusion is remarkable,
but God in the spreading the Gospell, set folly to contend with wefedome, and weaknes with strength, that the excellency of the power might be of God, and not of men, and when all the kings of the Earth would have crushed it in its infancy,
but God in the spreading the Gospel, Set folly to contend with wefedome, and weakness with strength, that the excellency of the power might be of God, and not of men, and when all the Kings of the Earth would have crushed it in its infancy,
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and there were never more glorious Saints then in those times of darknes, to make it appeare, that the Kingdome of Christ was not carryed on by power, nor by might,
and there were never more glorious Saints then in those times of darkness, to make it appear, that the Kingdom of christ was not carried on by power, nor by might,
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the reason why many things seeme so great to our thoughts, is because Christ seemes little, if Christ were really apprehended of us, it would seem a small thing to us to be jadged of men.
the reason why many things seem so great to our thoughts, is Because christ seems little, if christ were really apprehended of us, it would seem a small thing to us to be jadged of men.
Shall he be willing to come from Heaven, to take your nature upon him? and are ye unwilling to come out of sin and Hell, to partake of his divine nature? this unwillingnes for Christ is the great condemning sin of the world:
Shall he be willing to come from Heaven, to take your nature upon him? and Are you unwilling to come out of since and Hell, to partake of his divine nature? this unwillingness for christ is the great condemning since of the world:
First, In your opinions of him, have not meane thoughts of the God of Glory, count his arguments the stongest, his precepts to be the purest, his comforts to be the sweetest, his rewards to be the highest, his people to be the happiest, that you may be able to justifie the wayes of Christ, against all the arguments of corrupt nature,
First, In your opinions of him, have not mean thoughts of the God of Glory, count his Arguments the stongest, his Precepts to be the Purest, his comforts to be the Sweetest, his rewards to be the highest, his people to be the Happiest, that you may be able to justify the ways of christ, against all the Arguments of corrupt nature,
and to the remembrance of his name, that you may say, and say truly, Lord, whom have I in Heaven but thee? and there is none in Earth that I desire besides thee, let him be the beloved of you souls, that you may say, my belove is mine, and I am his, set him up as the joy and rejoycing of your hearts, that you may say, Ʋnto God will I goe,
and to the remembrance of his name, that you may say, and say truly, Lord, whom have I in Heaven but thee? and there is none in Earth that I desire beside thee, let him be the Beloved of you Souls, that you may say, my belove is mine, and I am his, Set him up as the joy and rejoicing of your hearts, that you may say, Ʋnto God will I go,
magnifie him in your hearts, and let him be your feare and your dread, and if he be God blessed for ever, make him the God of your confidence, never be ashamed of him, in whom you doe beleeve;
magnify him in your hearts, and let him be your Fear and your dread, and if he be God blessed for ever, make him the God of your confidence, never be ashamed of him, in whom you do believe;
Our hopes are not in our selves, nor in the creature, in vaine is salvation hoped for from the hills, and from the multitude of mountaines, truly the Lord God is our hope,
Our hope's Are not in our selves, nor in the creature, in vain is salvation hoped for from the hills, and from the multitude of Mountains, truly the Lord God is our hope,
and the salvation of Israel, and happy is he that hath the God of Jacob for his helpe, whose hope is in the Lord his God, Psal. 146.5. the Doctrine needeth not so much explication to cleere the Judgement, as application to better our practice.
and the salvation of Israel, and happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, Psalm 146.5. the Doctrine needs not so much explication to clear the Judgement, as application to better our practice.
The Use therefore is, first to intreate you to make Christ your hope, this is the great duty God requireth, one great end of all the great things he hath done for you in his workes, that you might set your hopes upon him, and of the good things he hath revealed to you in his word, that through the Scriptures you might have hope, and not onely have it, but have it in abundance, that you might abound in hope, through the power of the Holy ghost:
The Use Therefore is, First to entreat you to make christ your hope, this is the great duty God requires, one great end of all the great things he hath done for you in his works, that you might Set your hope's upon him, and of the good things he hath revealed to you in his word, that through the Scriptures you might have hope, and not only have it, but have it in abundance, that you might abound in hope, through the power of the Holy ghost:
and by this hope enter within the vaile, whither the forerunner is before entred: that this might dwell upon your hearts, give me leave to propound a few motives.
and by this hope enter within the veil, whither the forerunner is before entered: that this might dwell upon your hearts, give me leave to propound a few motives.
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made to be taken and to be destroyed, but it cannot be rationall, for reason teacheth us so to use things temporall, as to provide for things eternall. What content can there be to a man of reason, without hope,
made to be taken and to be destroyed, but it cannot be rational, for reason Teaches us so to use things temporal, as to provide for things Eternal. What content can there be to a man of reason, without hope,
Solomon when he returned to himselfe, judged the comfort that before seemed most admitable, to be most contemptible, crying out, Vanitie of vanities, allthings underthe sun were butvanitie, full of labour, that man could not utter it:
Solomon when he returned to himself, judged the Comfort that before seemed most admittable, to be most contemptible, crying out, Vanity of vanities, All things underthe sun were butvanitie, full of labour, that man could not utter it:
if not for a new addition of some good you have not, yet for the continuance of all the good you have, otherwise when you say your mountaine is the strongest,
if not for a new addition of Some good you have not, yet for the Continuance of all the good you have, otherwise when you say your mountain is the Strongest,
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when Nebuchadnezzar said, Is not this great Babel which I have built for my selfe? &c. then came there a voice from Heaven, saying, thy kingdome is departed from thee, Dan. 4 31. &c. and when the rich man in the Gospell began to feed upon sense, without hope,
when Nebuchadnezzar said, Is not this great Babel which I have built for my self? etc. then Come there a voice from Heaven, saying, thy Kingdom is departed from thee, Dan. 4 31. etc. and when the rich man in the Gospel began to feed upon sense, without hope,
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the Lord hath made the glory of our Jacob thin, Isa. 17.4. and the fatnes of his flesh to wax leane, and a great fire is kindled under all our glory.
the Lord hath made the glory of our Jacob thin, Isaiah 17.4. and the fatness of his Flesh to wax lean, and a great fire is kindled under all our glory.
How are the estates of many great men emptied? how many Naomies out of every Countrey, that say, Call me not Naomi, but Marah? how is the greatnes of men diminished? how are their honours overclouded? the day of the Lord of Hosts is not onely on the Bryars and Bushes, buton all the Cedars of Lebanon that are high and lifted up,
How Are the estates of many great men emptied? how many Naomies out of every Country, that say, Call me not Naomi, but Marah? how is the greatness of men diminished? how Are their honours overclouded? the day of the Lord of Hosts is not only on the Briars and Bushes, buton all the Cedars of Lebanon that Are high and lifted up,
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adde to this, that your engagements to God are greater; your falles, if you miscarrie, more exemplary; your account unto the great God, more dreadfull; you have I knowne, saith God, above all the people of the Earth,
add to this, that your engagements to God Are greater; your falls, if you miscarry, more exemplary; your account unto the great God, more dreadful; you have I known, Says God, above all the people of the Earth,
Thirdly, No man can live spiritually, as a Christian, without hope, every Christian besides the combats he must meet with, as man. hath other combats he must undergoe, as a Christian; his spirituall combat is stronger, not onely with temptations without, but with corruptions within:
Thirdly, No man can live spiritually, as a Christian, without hope, every Christian beside the combats he must meet with, as man. hath other combats he must undergo, as a Christian; his spiritual combat is Stronger, not only with temptations without, but with corruptions within:
What is it that can make a poore sonle enter into this combat, continue in this conflict, despise this world, deny himselfe, runne thorow all straits, triumph over all difficulties,
What is it that can make a poor Sonle enter into this combat, continue in this conflict, despise this world, deny himself, run thorough all straits, triumph over all difficulties,
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but onely hope? which causeth us to see, that the light affliction of this world, which is but for a moment, Worketh for us a farre more excellent, and eternall weight of glory:
but only hope? which Causes us to see, that the Light affliction of this world, which is but for a moment, Works for us a Far more excellent, and Eternal weight of glory:
when you must leave the condition you know, for a condition which you know not; when you must leave a certainty for to goe upon a contigency; when the poor wandring trembling soul, is unable to stay in,
when you must leave the condition you know, for a condition which you know not; when you must leave a certainty for to go upon a contigency; when the poor wandering trembling soul, is unable to stay in,
when the body must goe to ly under the slimic valley, that before lay upon beds of lvorie; and the eyes that saw the glory of the world, must never see light any more;
when the body must go to lie under the slimic valley, that before lay upon Beds of lvorie; and the eyes that saw the glory of the world, must never see Light any more;
Secondly, as no man can live or die without hope, and this snoweth the necessity of it so no hope can carry us thorow all difficulties, but hope in Christ:
Secondly, as no man can live or die without hope, and this snoweth the necessity of it so no hope can carry us thorough all difficulties, but hope in christ:
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without hope there is no sulsistonce, and without Christ hope cannot subsist: if you must hope, where will you place this hope? you cannot rationally settle this hope, either in your self, or in any other creature: not in your self:
without hope there is not sulsistonce, and without christ hope cannot subsist: if you must hope, where will you place this hope? you cannot rationally settle this hope, either in your self, or in any other creature: not in your self:
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Hushai goeth beyound Achitophel, and the wisest of men have found the steps of their owne strength straitned, Job. 18.7. and their owne counsels to cast them downe:
Hushai Goes beyond Ahithophel, and the Wisest of men have found the steps of their own strength straitened, Job. 18.7. and their own Counsels to cast them down:
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God in a moment can staine the glory and pride of all flesh, abhorre the excellency of Jacob, he leadeth counsellours away spoyled, and overthroweth the mighty, he taketh away the understanding of the aged, he poureth contempt upon Princes,
God in a moment can stain the glory and pride of all Flesh, abhor the excellency of Jacob, he leads counsellors away spoiled, and Overthroweth the mighty, he Takes away the understanding of the aged, he pours contempt upon Princes,
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he increaseth the Nations, and destroyeth them, he enlargeth the nations and straitneth them againe, he taketh away the hearts of the chiefe of the people of the Earth,
he increases the nations, and Destroyeth them, he enlarges the Nations and straiteneth them again, he Takes away the hearts of the chief of the people of the Earth,
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and as there is no ground of hope in your self, so there is no ground of hope in the creature: hath not God disappointed many of us of our hopes? doe we notroare like bears, and mourne like doves;
and as there is no ground of hope in your self, so there is no ground of hope in the creature: hath not God disappointed many of us of our hope's? do we notroare like bears, and mourn like Dove;
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but it is not? Consider the minde of man is variable, we change our counsells as sick men change their beds, imputing all our disappointments, rather to any one then to our selves:
but it is not? Consider the mind of man is variable, we change our Counsels as sick men change their Beds, imputing all our disappointments, rather to any one then to our selves:
and as the minde of man is variable, so the strength of crentures is expugnable, so that the whole frame of nature is a bed too narrow for one to stretch himself upon it, Isa. 28.20. and a covering too narrow for one to wrap himselfe in it:
and as the mind of man is variable, so the strength of crentures is expugnable, so that the Whole frame of nature is a Bed too narrow for one to stretch himself upon it, Isaiah 28.20. and a covering too narrow for one to wrap himself in it:
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but all these hopes in the issue will prove but as a siders web, and as the giving up of the Ghost, and all humane confidence will bring th soule to the king of terrours, and what hope can a bypocrite have,
but all these hope's in the issue will prove but as a siders web, and as the giving up of the Ghost, and all humane confidence will bring that soul to the King of terrors, and what hope can a bypocrite have,
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The third Consideration to move you to set your hopes on Christ, let it be from the allsufficiency of Christ; there is this vast difference betwixt hope in Christ, and hope in the Creature:
The third Consideration to move you to Set your hope's on christ, let it be from the All-sufficiency of christ; there is this vast difference betwixt hope in christ, and hope in the Creature:
all spirituall blessings are in him alone, he it is alone that can say, I will make you free from your lusts and temptations, from death and hell, he alone can say, I will pardon your iniquities, cure your diseases, take the stony heart out os you, I will write my law in you, Ezek. 36.26. &c. 1 Cor. 2.9. and ye shall all be taught of God:
all spiritual blessings Are in him alone, he it is alone that can say, I will make you free from your Lustiest and temptations, from death and hell, he alone can say, I will pardon your iniquities, cure your diseases, take the stony heart out os you, I will write my law in you, Ezekiel 36.26. etc. 1 Cor. 2.9. and you shall all be taught of God:
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What an admirable thing is it, that a poor soul may come and say, What may such a one as I am be pardoned, that am condemned? may my infirmity be cured,
What an admirable thing is it, that a poor soul may come and say, What may such a one as I am be pardoned, that am condemned? may my infirmity be cured,
when the soare runneth and ceaseth not? may this loathsome leprosy be healed? what a comfort is it to a poor soul, that he may come to Christ as the poor leper,
when the soar Runneth and ceases not? may this loathsome leprosy be healed? what a Comfort is it to a poor soul, that he may come to christ as the poor leper,
and these are never great enough but in the great God, Christ alone can make us above our selves, above men, above changes, above the inconstancy of this present evil world:
and these Are never great enough but in the great God, christ alone can make us above our selves, above men, above changes, above the inconstancy of this present evil world:
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why doth the soule which hopeth in Christ complain that the world changeth? did ever God promise that it should not change? hath not God tould us expressely, that the Heavens wax old as a garment and as a vesture, shall he change them, and they shall be changed:
why does the soul which Hopes in christ complain that the world changes? did ever God promise that it should not change? hath not God told us expressly, that the Heavens wax old as a garment and as a vesture, shall he change them, and they shall be changed:
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and in the hopes of immortality, mayest triumph over whatsoever is mortall, saying as he did, World, why dost thou fume? what wouldst thou do if thou shouldst continue,
and in the hope's of immortality, Mayest triumph over whatsoever is Mortal, saying as he did, World, why dost thou fume? what Wouldst thou do if thou Shouldst continue,
if we had only hope in this life, &c. Hence ariseth the third Doctrine, viz. That they that would set their hopes on Christ, must be perswaded there is another life after this life;
if we had only hope in this life, etc. Hence arises the third Doctrine, viz. That they that would Set their hope's on christ, must be persuaded there is Another life After this life;
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and that world is so farre above this world, that the thoughts of eternity are called the powers of the world to come, and to overpower all the things of this world.
and that world is so Far above this world, that the thoughts of eternity Are called the Powers of the world to come, and to overpower all the things of this world.
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and it made him to tremble, and that judgement is sarre above the judgement of mans day: We reade of wrath to come, and all the wrath that is present, is nothing to the day of wrath, and the revelation of the righteous judgement of God:
and it made him to tremble, and that judgement is sarre above the judgement of men day: We read of wrath to come, and all the wrath that is present, is nothing to the day of wrath, and the Revelation of the righteous judgement of God:
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and the great work of grace upon the heart, is to take us off from looking after things temporall, and to make us look after things eternall, 2 Cor. 4.16. It was the Apostles life;
and the great work of grace upon the heart, is to take us off from looking After things temporal, and to make us look After things Eternal, 2 Cor. 4.16. It was the Apostles life;
they looked not on things that are seen, but on things that are not seen. Men are never Christians in good earnest, till they be perswaded fully of the things of eternity;
they looked not on things that Are seen, but on things that Are not seen. Men Are never Christians in good earnest, till they be persuaded Fully of the things of eternity;
that our perswasions about the things of eternity are so weake, when Gods expressions are so strong and clear; that we can beleeve the things of sense, and will not beleeve the things of faith; that we entertain the reports of men,
that our persuasions about the things of eternity Are so weak, when God's expressions Are so strong and clear; that we can believe the things of sense, and will not believe the things of faith; that we entertain the reports of men,
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and that conviction discovereth the great sin of unbelief, and where Christ doth not convince them of it, he wil condemn them for it: how often are we bidden to take heed of this spirit of unbelief, Heb. 3.12. in departing from the living God? nor can any man be an heir of life, who lieth under the power of unbelief:
and that conviction Discovereth the great since of unbelief, and where christ does not convince them of it, he will condemn them for it: how often Are we bidden to take heed of this Spirit of unbelief, Hebrew 3.12. in departing from the living God? nor can any man be an heir of life, who lies under the power of unbelief:
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for will any man deny himself, crosse his own appetite, take up Christs crosse, to assure to himself a propriety to those things, wherein he beleeveth there is no reality? the soul must first beleeve the excellency of the things in themselves,
for will any man deny himself, cross his own appetite, take up Christ cross, to assure to himself a propriety to those things, wherein he Believeth there is no reality? the soul must First believe the excellency of the things in themselves,
if the things of eternity were fully beleeved, what manner of persons would men be, in all holinesse of conversation? and did you really look on such things, it would make you diligent to be found of him without spot and blamelesse. In the next place;
if the things of eternity were Fully believed, what manner of Persons would men be, in all holiness of Conversation? and did you really look on such things, it would make you diligent to be found of him without spot and blameless. In the next place;
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but their hearts are heathenish? who resolve there faith into meer reason, and their hopes, into sight? Such were the Sadduces in Christs time, who denied Angels, and spirits, and the resurrection:
but their hearts Are Heathenish? who resolve there faith into mere reason, and their hope's, into sighed? Such were the Sadducees in Christ time, who denied Angels, and spirits, and the resurrection:
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Peter prophesieth that there should be such to the end of the world, wicked and profane men, scoffers, who should walk after their own lusts, saying, Where is the promise of his comming,
Peter Prophesieth that there should be such to the end of the world, wicked and profane men, scoffers, who should walk After their own Lustiest, saying, Where is the promise of his coming,
It was an article objected against one of the Popes in the Councell of Basil, that he had often said before divers, that were was no such thing as eternall life:
It was an article objected against one of the Popes in the Council of Basil, that he had often said before diverse, that were was no such thing as Eternal life:
if all these atheisticall opinions were buried in hell, yet Satans temptations, and the hellish corruptions of our own hearts would raise them up again;
if all these atheistical opinions were buried in hell, yet Satan temptations, and the hellish corruptions of our own hearts would raise them up again;
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and therefore 'tis good to be established, that we may stand fast in this evil day, and having done all, to stand: Against this atheisticall opinion, lay this down for a sure foundation,
and Therefore it's good to be established, that we may stand fast in this evil day, and having done all, to stand: Against this atheistical opinion, lay this down for a sure Foundation,
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now if there be a God, there must needs be another life, wherein God will fulfill the good he hath promised, and execute the evil he hath threatned, for in this life there is arighteous man that perisheth in his righteousnesse, and there is a wicked man that prolongeth his daies in his wickednesse.
now if there be a God, there must needs be Another life, wherein God will fulfil the good he hath promised, and execute the evil he hath threatened, for in this life there is righteous man that Perishes in his righteousness, and there is a wicked man that prolongeth his days in his wickedness.
Secondly, Consider Jesus Christ, whom you heard not only to be the Son of man, but to be the Son of God, and the true Messiah, that great mystery wherein God hath made known the riches of his glory,
Secondly, Consider jesus christ, whom you herd not only to be the Son of man, but to be the Son of God, and the true Messiah, that great mystery wherein God hath made known the riches of his glory,
for without controversie great is the mystery of godlinesse, Christ manifested in the flesh, a mystery so much admired by the Apostles, ador'd by Angels, beleeved by Devils:
for without controversy great is the mystery of godliness, christ manifested in the Flesh, a mystery so much admired by the Apostles, adored by Angels, believed by Devils:
First, What was the end of Christs incarnation? why did God become man, and he that was the mirrour of Angels, become the reproach of men? was it not that he might bring many sonne and daughters unto glory? and that glory, not in this life,
First, What was the end of Christ incarnation? why did God become man, and he that was the mirror of Angels, become the reproach of men? was it not that he might bring many son and daughters unto glory? and that glory, not in this life,
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and obtain the riches of the glory of the inheritance which is incorruptible, and undefiled,1 Pet, 2, 3, 4. and that passeth not away, reserved in the highest heavens for them who are kept by the power of God through faith unto salvation?
and obtain the riches of the glory of the inheritance which is incorruptible, and undefiled,1 Pet, 2, 3, 4. and that passes not away, reserved in the highest heavens for them who Are kept by the power of God through faith unto salvation?
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Secondly, What was the end of his bitter passion? why did be taste death, who was the Lord of life; but that through death he might destroy him that had power over death, that is the devil, and deliver them, who through the feare of death, were all their life time subject to bondage? and what deliverance from this death is imaginable? If the end of this life put an end to all our comforts,
Secondly, What was the end of his bitter passion? why did be taste death, who was the Lord of life; but that through death he might destroy him that had power over death, that is the Devil, and deliver them, who through the Fear of death, were all their life time Subject to bondage? and what deliverance from this death is imaginable? If the end of this life put an end to all our comforts,
then the dangers of death are not abated, nor the feares of death any whit diminished, but he was made perfect through suffering, that he might become the authour of eternall life, to all that doe obey him.
then the dangers of death Are not abated, nor the fears of death any whit diminished, but he was made perfect through suffering, that he might become the author of Eternal life, to all that do obey him.
Thirdly, What was the end of his resurrection, but that his Saints might be quickned up together with him, and made to sit in heavenly places together with him, and so obtain a lively hope, through the resurrection of Jesus Christ from the dead?
Thirdly, What was the end of his resurrection, but that his Saints might be quickened up together with him, and made to fit in heavenly places together with him, and so obtain a lively hope, through the resurrection of jesus christ from the dead?
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Fourthly, What was the end of Christs ascension, but to prepare a place for his people? and if I go and prepare a place for you, saith Christ, I will come again and receive you, that where I am, there ye may be also.
Fourthly, What was the end of Christ Ascension, but to prepare a place for his people? and if I go and prepare a place for you, Says christ, I will come again and receive you, that where I am, there you may be also.
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Fifthly, What is the end of his intercession, but that he may be able to save them to the utmost, that come unto God through him? and how are they saved by him to the utmost,
Fifthly, What is the end of his Intercession, but that he may be able to save them to the utmost, that come unto God through him? and how Are they saved by him to the utmost,
therefore abhorre that blasphemy, as once to imagine, that this great mystery of piety, should be a mystery of iniquity: if there were no other life expected then this,
Therefore abhor that blasphemy, as once to imagine, that this great mystery of piety, should be a mystery of iniquity: if there were no other life expected then this,
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for if he that despised Moses his law, dyed without mercy, of how much sorer punishment shall he be thought worthy, who treadeth under foot the Son of God, and treadeth the blood of the Covenant under his feet as an unholy thing, and doth despite to the spirit of grace?
for if he that despised Moses his law, died without mercy, of how much Sorer punishment shall he be Thought worthy, who treadeth under foot the Son of God, and treadeth the blood of the Covenant under his feet as an unholy thing, and does despite to the Spirit of grace?
men may deceive, and be deceived, all flesh is grasse, and the goodlines thereof like the flower of the earth, but though men die, the Word of the Lord liveth and abideth for ever, and though Heaven and Earth passe away, yet not one jet or title of this word shall passe away, now if you believe not that there is another life,
men may deceive, and be deceived, all Flesh is grass, and the goodliness thereof like the flower of the earth, but though men die, the Word of the Lord lives and Abideth for ever, and though Heaven and Earth pass away, yet not one jet or title of this word shall pass away, now if you believe not that there is Another life,
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Secondly, Consider the threats of the Covenant, doe you think them to be vaine affrightments? Christ saith, What shall it profit a man if he gaine the whole world, and lose his own soul;
Secondly, Consider the Treats of the Covenant, do you think them to be vain affrightments? christ Says, What shall it profit a man if he gain the Whole world, and loose his own soul;
why doe all the Scriptures tell us of devouring fires, everlasting burnings, that Tophet is prepared of old, the pile thereof is much wood, the breath of the Lord kindleth it, the worme never dyeth, and the fire never goeth out,
why do all the Scriptures tell us of devouring fires, everlasting burnings, that Tophet is prepared of old, the pile thereof is much wood, the breath of the Lord kindleth it, the worm never Dies, and the fire never Goes out,
Thirdly, Look on the promises of this Covenant's and can any of you think those promises which God counteth to be most precious, to be lies most pernitious? doth Christ use Stratagems to overreach his people? can you think the God of truth will deceive, who will not suffer any man to goe beyond, or defraud his brother, but will be an avenger of such things? how often doth Christ engage himself by his promise, that no man hath lost futher, or mother, houses or lands for my name sake, but shall receive manifold in this life, and in the life to come eternall life? how often doth he pronounce his Disciples blest,
Thirdly, Look on the promises of this Covenant's and can any of you think those promises which God counteth to be most precious, to be lies most pernicious? does christ use Stratagems to overreach his people? can you think the God of truth will deceive, who will not suffer any man to go beyond, or defraud his brother, but will be an avenger of such things? how often does christ engage himself by his promise, that no man hath lost further, or mother, houses or Lands for my name sake, but shall receive manifold in this life, and in the life to come Eternal life? how often does he pronounce his Disciples blessed,
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Fourthly, What doe you thinke of the graces of Gods Covenant, which are the fruits of the spirit, as love, joy, peace? &c. If the eyes of our understanding be opened to know what is the hope of the calling, and the riches of the glory of the inheritance with the Saints in life, you cannot but confesse, that the worke of Conversion is greater then the worke of Creation, and the exceeding greatnes of his power towards them that beleeve, is according to the mighty working of his power, which he wrought in Christ, when he raised him from the dead:
Fourthly, What do you think of the graces of God's Covenant, which Are the fruits of the Spirit, as love, joy, peace? etc. If the eyes of our understanding be opened to know what is the hope of the calling, and the riches of the glory of the inheritance with the Saints in life, you cannot but confess, that the work of Conversion is greater then the work of Creation, and the exceeding greatness of his power towards them that believe, is according to the mighty working of his power, which he wrought in christ, when he raised him from the dead:
dare you without abhorrence and reluctance, entertaine a thought, that the reall grates of God are but the meere fancies of men? and that there is no distinction between good and evil, betwixt light and darknes? and involve your selves in that woe, Woe be unto them that call evil good, and good evil?
Dare you without abhorrence and reluctance, entertain a Thought, that the real grates of God Are but the mere fancies of men? and that there is no distinction between good and evil, betwixt Light and darkness? and involve your selves in that woe, Woe be unto them that call evil good, and good evil?
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Fifthly, What doe you thinke of all the comforts of this Covenant? the joy of gods chosen, to much begged by David, so much admired by the Apostle, that beleeving, the Saints rejoyce with joy unspeakable and full of glory;
Fifthly, What do you think of all the comforts of this Covenant? the joy of God's chosen, to much begged by David, so much admired by the Apostle, that believing, the Saints rejoice with joy unspeakable and full of glory;
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Pharaobs daughter, and chose rather to suffer affliction with the children of God, then to enjoy the pleasures of sinne for a moment, because he had respect unto the recompence of reward. Paul brought up at the feet of Gamaliel, counteth not his life deare unto him, that he may finish his course with joy, and of that cloud of witnesses,
Pharaohs daughter, and chosen rather to suffer affliction with the children of God, then to enjoy the pleasures of sin for a moment, Because he had respect unto the recompense of reward. Paul brought up At the feet of Gamaliel, counteth not his life deer unto him, that he may finish his course with joy, and of that cloud of Witnesses,
Dare you condemne all the generation of the righteous, and soules of those boly ones, that are now made perfect? if you imagine there is no other life besides this,
Dare you condemn all the generation of the righteous, and Souls of those boly ones, that Are now made perfect? if you imagine there is no other life beside this,
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and that Atheistical foule that dares imagine the God of truth to be lyar, shall finde that God Almighty will give him his portion with lians, and unbeleivers for ever in the lake that burneth with fire and brimstene.
and that Atheistical foul that dares imagine the God of truth to be liar, shall find that God Almighty will give him his portion with lians, and unbelievers for ever in the lake that burns with fire and brimstene.
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of their number, that they are many legions, and an innumerable company of Angels, how they shall appeare with Christ at his comming in that great day,
of their number, that they Are many legions, and an innumerable company of Angels, how they shall appear with christ At his coming in that great day,
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when he shall come with his mighty Angels, and how the happines of the Saints after death is, to be made like the Angels of God now consider what is the great imployment of the Angels, to great in power, till that great day come? doth not the Scripture tell us that they wait over us? that they are ministring Spirits, sont out for the good of them who shall be heires of Salvation? doe they not pitch their tonts about us? joy in our conversion? there is more joy in heaven among the Angels of God for the conversion of one sinner, &c. and they behold the face of God for us, and why is all this if there were no other life, then the joy of the Angels should be founded upon fancies,
when he shall come with his mighty Angels, and how the happiness of the Saints After death is, to be made like the Angels of God now Consider what is the great employment of the Angels, to great in power, till that great day come? does not the Scripture tell us that they wait over us? that they Are ministering Spirits, sont out for the good of them who shall be Heirs of Salvation? do they not pitch their tonts about us? joy in our conversion? there is more joy in heaven among the Angels of God for the conversion of one sinner, etc. and they behold the face of God for us, and why is all this if there were no other life, then the joy of the Angels should be founded upon fancies,
Fifthly, Consider the nature and the employment of those damned spirits, Beeszebub the old red Dragon and Serpent, called, the Davil and Satan, who deceiveth the world.
Fifthly, Consider the nature and the employment of those damned spirits, Beeszebub the old read Dragon and Serpent, called, the Devil and Satan, who deceives the world.
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Have you not read of their condition, how God hath bound them with chaines of darknes, and hath reserved them for judgement? If so, then there must be another world, at least to them;
Have you not read of their condition, how God hath bound them with chains of darkness, and hath reserved them for judgement? If so, then there must be Another world, At least to them;
and if to them, then to us: for if God spared not the Angels that 〈 ◊ 〉 but cast them down, to Hell, that where ever they goe they carry their chaine and their holl with them:
and if to them, then to us: for if God spared not the Angels that 〈 ◊ 〉 but cast them down, to Hell, that where ever they go they carry their chain and their holl with them:
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how they walke thorow drie places, fretting and vexing themselves, running too and fro, and compassing the Earth; how Satan entred into the heart of Judas to betray his Master, filled Ananias and Saphira to lye against the Holy Ghost.
how they walk thorough dry places, fretting and vexing themselves, running too and from, and compassing the Earth; how Satan entered into the heart of Judas to betray his Master, filled Ananias and Sapphira to lie against the Holy Ghost.
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What paines they take to leade away the soules of poor men and women captive? If there were not another life besides, this, and if the soule were not immortall,
What pains they take to lead away the Souls of poor men and women captive? If there were not Another life beside, this, and if the soul were not immortal,
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why is it that those spirits goe about continually seeking whom they may devoure, and never cease to accuse God to us, and day and night to accuse the Saints unto God?
why is it that those spirits go about continually seeking whom they may devour, and never cease to accuse God to us, and day and night to accuse the Saints unto God?
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Sixthly, Adde to all these, the consideration of witches and wizards: you haue heard, how Saul sought to the witch of Endor, how that witch had familiar spirits at her command, how Manasseh made his sonnes passe thorow the fire, used inchaniments, dealt with familiar spirits and wizards, how this sinne did abound amongst the Canaanites of old,
Sixthly, Add to all these, the consideration of Witches and wizards: you have herd, how Saul sought to the witch of Endor, how that witch had familiar spirits At her command, how Manasses made his Sons pass thorough the fire, used inchaniments, dealt with familiar spirits and wizards, how this sin did abound among the Canaanites of old,
or a witch, or a charmer, or a consultour with familiar spirits, or a wizard, or a Necromancer, for all that doe those things are an abomination to the Lord, and for all these abominations did the Lord drive them out from before them.
or a witch, or a charmer, or a consultour with familiar spirits, or a vizard, or a Necromancer, for all that do those things Are an abomination to the Lord, and for all these abominations did the Lord drive them out from before them.
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and can any one imagine that Satan would be so sollicitous to seduce, ready to captivate, so obsequious for a time to become a drudge and a vassall to the poorest of men,
and can any one imagine that Satan would be so solicitous to seduce, ready to captivate, so obsequious for a time to become a drudge and a vassal to the Poorest of men,
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which though abominable beyond expression, yet it is so notorious in all places, and in all ages, that it is beyond the deniall of any, who hath not sunke himselfe below his species, who, lest his lust should be disquieted,
which though abominable beyond expression, yet it is so notorious in all places, and in all ages, that it is beyond the denial of any, who hath not sunk himself below his species, who, lest his lust should be disquieted,
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and what arguments can convince that soule, which hath made a Covenant with death, and is at agreement with Hell, that is resolved, what ever is said to perswade him,
and what Arguments can convince that soul, which hath made a Covenant with death, and is At agreement with Hell, that is resolved, what ever is said to persuade him,
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yet he will not be perswaded? and though one, or ten thousand should rise from the dead, that soule will not be perswaded, lest that his lusts should be molested.
yet he will not be persuaded? and though one, or ten thousand should rise from the dead, that soul will not be persuaded, lest that his Lustiest should be molested.
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their thoughts one while accusing & excusing, what inward gripes and secret terrours, still poor mad wretches suffer themselves to be so baffled and master'd with their lusts, that at length they joynwith their lusts, to baffle and get the victory over their owne consciences, that being past feeling, they may commit sin with greedines:
their thoughts one while accusing & excusing, what inward gripes and secret terrors, still poor mad wretches suffer themselves to be so baffled and mastered with their Lustiest, that At length they joynwith their Lustiest, to baffle and get the victory over their own Consciences, that being passed feeling, they may commit since with greediness:
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If this be rightly weighed, it may be reputed one Argument, that the thoughts of another life, of another day of account, are written on the hearts of all men,
If this be rightly weighed, it may be reputed one Argument, that the thoughts of Another life, of Another day of account, Are written on the hearts of all men,
for as none can distinguish betwixt rationall and irrationall, but he that is rationall, for he that denyeth man to be rationall, by doubting of it, and disputing against it, in those acts proveth himselfe to be rationall, which his words seem to deny:
for as none can distinguish betwixt rational and irrational, but he that is rational, for he that denyeth man to be rational, by doubting of it, and disputing against it, in those acts Proves himself to be rational, which his words seem to deny:
Secondly, Consider the affectation of a kinde of immortality in the worst of men, who have taken great paines to gull themselves into an opinion that the soule is mortall.
Secondly, Consider the affectation of a kind of immortality in the worst of men, who have taken great pains to gull themselves into an opinion that the soul is Mortal.
What monuments, what pillars have they erected? how have they called their land after their own names? tis observed by him that was an honour to the Nobility, that Epicurus himselfe, who denyed immortality in his life,
What monuments, what pillars have they erected? how have they called their land After their own names? this observed by him that was an honour to the Nobilt, that Epicurus himself, who denied immortality in his life,
yet he appointed at his death a great summe of money to be yearly payed, that there might be an annuall commemoration of the day of his birth; and to what purpose is this,
yet he appointed At his death a great sum of money to be yearly paid, that there might be an annual commemoration of the day of his birth; and to what purpose is this,
Thirdly, Think of the unsatisfiednes of the minde in things present, and you shall finde the soule in a continued pursuit, reaching after something that is infinite;
Thirdly, Think of the unsatisfiednes of the mind in things present, and you shall find the soul in a continued pursuit, reaching After something that is infinite;
some way forgetting, by a naturall inclinatiō, the things behinde, and stretching forward to finde out that in things future which it hath sought in things past, and ever was disappointed:
Some Way forgetting, by a natural inclination, the things behind, and stretching forward to find out that in things future which it hath sought in things past, and ever was disappointed:
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so that the joints of his loynes were loosed, and his knees smote one against the other, Dan. 5.6. Eightly, To this might be added the providence of God:
so that the Joints of his loins were loosed, and his knees smote one against the other, Dan. 5.6. Eighth, To this might be added the providence of God:
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if we beleeve Plutarch and other heathen authours, this dispute is needlesse, for Gods providence and the soules immortality are so united together, that he that denies the one, destroyeth the other;
if we believe Plutarch and other heathen Authors, this dispute is needless, for God's providence and the Souls immortality Are so united together, that he that Denies the one, Destroyeth the other;
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why did God make this world so full of beauty, but that some should behold the Creatour in it? why should man contemplate the Creatour in the Creature, but to adore him? why should man above all sublunary creatures adore him,
why did God make this world so full of beauty, but that Some should behold the Creator in it? why should man contemplate the Creator in the Creature, but to adore him? why should man above all sublunary creatures adore him,
if man above the rest of the creatures had no hope in him? Heb. 11.6. he that commeth to adore God, must beleeve that God is, and that he is a rewarder of them that seek him;
if man above the rest of the creatures had no hope in him? Hebrew 11.6. he that comes to adore God, must believe that God is, and that he is a rewarder of them that seek him;
those rewards are not dispensed here, therefore are reserved for a life hereafter: why hath God given so many gifts unto man, which perplex him in this life; and fills his minde with those dsiquietments, that all the brurish creatures are freed from? in regard of these man should be worse then a beast in his life, if not better then a beast at his death; and we may say of men, in reference to other creatures,
those rewards Are not dispensed Here, Therefore Are reserved for a life hereafter: why hath God given so many Gifts unto man, which perplex him in this life; and fills his mind with those dsiquietments, that all the brurish creatures Are freed from? in regard of these man should be Worse then a beast in his life, if not better then a beast At his death; and we may say of men, in Referente to other creatures,
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Ninthly, To those might be added all the arguments that prove the day of judgement, that God hath appointed a time, wherein he will judge the world in righteousnes, by that man whom he hath ordained, whereof he hath given assurance to all men, in that he hath raised him from the dead.
Ninthly, To those might be added all the Arguments that prove the day of judgement, that God hath appointed a time, wherein he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance to all men, in that he hath raised him from the dead.
Adde to all these the arguments in this chapter, whereby the Apostle proves the resurrection of the body, and answers all objections to the contrary, with all those Scriptures that tell us plainely that Jesus shall come in his glory, and all his holy Angels with him;
Add to all these the Arguments in this chapter, whereby the Apostle Proves the resurrection of the body, and answers all objections to the contrary, with all those Scriptures that tell us plainly that jesus shall come in his glory, and all his holy Angels with him;
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before him shall be gathered all nations, and he shall separate them one from another, as a shepherd doth the sheep from the Goats, and it is but a little time before the Lord shall descend from Heaven with a shout, with the voice of an Arch-angel, with the trump of God,
before him shall be gathered all Nations, and he shall separate them one from Another, as a shepherd does the sheep from the Goats, and it is but a little time before the Lord shall descend from Heaven with a shout, with the voice of an Archangel, with the trump of God,
I will couclude with that of Chrysistome, that the Devils great designe hath been ever to perswade man, that the nature of man differed little from the nature of beasts;
I will couclude with that of Chrysostom, that the Devils great Design hath been ever to persuade man, that the nature of man differed little from the nature of beasts;
and when he had drawn any of the sonnes of men into this flrange absurdity, to dispute themselves out of the thoughts of their own immortality, he hath so farre prevailed to blinde many of them, that after they have affirmed the nature of the immortall soule to be mortall, they have gone about to prove the nature of beasts, which is void of reason, to be rationall;
and when he had drawn any of the Sons of men into this flrange absurdity, to dispute themselves out of the thoughts of their own immortality, he hath so Far prevailed to blind many of them, that After they have affirmed the nature of the immortal soul to be Mortal, they have gone about to prove the nature of beasts, which is void of reason, to be rational;
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This errour began to vent it selfe by the heathen, afterwards to poison Tatianus after the time of Justine Martyr, and after him some other Christians in Arabia; yet in those dayes this errour was so sufficiently refuted, that it seemed for many ages dead and buried, till Mahomet that false Prophet, who having a carnall minde,
This error began to vent it self by the heathen, afterwards to poison Tatianus After the time of Justin Martyr, and After him Some other Christians in Arabia; yet in those days this error was so sufficiently refuted, that it seemed for many ages dead and buried, till Mahomet that false Prophet, who having a carnal mind,
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and among Christians it appeared little, till Satan, to blemish that glōrious reformation, in the dayes of Luther, stirred up some Ambaptists in Polonia, and since, the Socinians and Libertines, to revive this moncter.
and among Christians it appeared little, till Satan, to blemish that glonrious Reformation, in the days of Luther, stirred up Some Ambaptists in Polonia, and since, the socinians and Libertines, to revive this moncter.
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Consider what the God of truth hath revealed, and you shall finde that the Scripture telleth us cleerly, that though the soul be united to the body, yet it is distinct from the body.
Consider what the God of truth hath revealed, and you shall find that the Scripture Telleth us clearly, that though the soul be united to the body, yet it is distinct from the body.
how much more to the father of spirits, and live? though God frame our bodies, cause our bones to grow in our Mothers wombe, take us out of our Mothers bellyt yet he useth our naturall parents as instruments of our body,
how much more to the father of spirits, and live? though God frame our bodies, cause our bones to grow in our Mother's womb, take us out of our Mother's bellyt yet he uses our natural Parents as Instruments of our body,
or a haires breadth to ones stature: but the soule is ever growing forward to its perfection, and multitudes of years, though full of weaknes, yet they utter wisdome.
or a hairs breadth to ones stature: but the soul is ever growing forward to its perfection, and Multitudes of Years, though full of weakness, yet they utter Wisdom.
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Secondly, The soule is often strongest when the body is weakest, dying Christians have manifested the highest excellency under bodily infirmities: when there hath been the least of the life of nature, there hath been most transcendent glorious expressions of the life of grace: and for this cause they fainted not, finding by experience, that when their outward man decayed, their inward man was renewed day by day.
Secondly, The soul is often Strongest when the body is Weakest, dying Christians have manifested the highest excellency under bodily infirmities: when there hath been the least of the life of nature, there hath been most transcendent glorious expressions of the life of grace: and for this cause they fainted not, finding by experience, that when their outward man decayed, their inward man was renewed day by day.
Thirdly, They are distinct in supernaturall consolations, when all joy of the body hath been darkned, the supernaturall joyes of the soule have been enlarged:
Thirdly, They Are distinct in supernatural consolations, when all joy of the body hath been darkened, the supernatural Joys of the soul have been enlarged:
when the bodies of Martyrs have been on the rack, under torturings, how have their soules been filled with inward triumphings, embracing the burning flames like beds of reses, and have endured all the dreadfull things that men could inflict, to the admiration of their enemies,
when the bodies of Martyrs have been on the rack, under torturings, how have their Souls been filled with inward triumphings, embracing the burning flames like Beds of reses, and have endured all the dreadful things that men could inflict, to the admiration of their enemies,
Fifthly, They are distinct in regard of the opposite duties required of man, in demeaning himselfe to his body and to his soule. Christ hath commanded us to take no thought for the body, but did he ever command us to take no thought for the soule? are not his commands quite contrary, viz. above all things looke to thy self, and keep thy soule diligently,
Fifthly, They Are distinct in regard of the opposite duties required of man, in demeaning himself to his body and to his soul. christ hath commanded us to take no Thought for the body, but did he ever command us to take no Thought for the soul? Are not his commands quite contrary, viz. above all things look to thy self, and keep thy soul diligently,
when the Servants of God have commended their bodies to the ground, how have their soules rejoyced to goe out of this Tabernacle? as Hilario• and Polycarp: Stephen when his body was stoned, seeth Heaven opened, and cryed, Lord Jesus receive my spirit:
when the Servants of God have commended their bodies to the ground, how have their Souls rejoiced to go out of this Tabernacle? as Hilario• and Polycarp: Stephen when his body was stoned, sees Heaven opened, and cried, Lord jesus receive my Spirit:
But especially consider that all those arguments that prove the soule to exist separate from the body, doe answerably confute that Errour, that the soule is but the temper of the body, therefore consider the second Position.
But especially Consider that all those Arguments that prove the soul to exist separate from the body, do answerably confute that Error, that the soul is but the temper of the body, Therefore Consider the second Position.
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but that the soule liveth, when separate from the body, and that it is but a fancy of inconsiderate spirits, to dreame that the soule sleepeth till the day of resurrection:
but that the soul lives, when separate from the body, and that it is but a fancy of inconsiderate spirits, to dream that the soul Sleepeth till the day of resurrection:
but that the Scripture, speaketh expreslely, that in the day of their death, First, they are gathered to their fathers, so it is said of Abraham, Gen. 25.8. now if Abraham was gathered to his fathers, this must be in his soule, for in his body there was no such gathering, his progenitors being 〈 ◊ 〉 in Ʋ• of the Chalde•s, but Abrahams body was interred in the cave of Machpelah before Mamre, in the land of Cannan.
but that the Scripture, speaks expressly, that in the day of their death, First, they Are gathered to their Father's, so it is said of Abraham, Gen. 25.8. now if Abraham was gathered to his Father's, this must be in his soul, for in his body there was no such gathering, his progenitors being 〈 ◊ 〉 in Ʋ• of the Chalde•s, but Abrahams body was interred in the cave of Machpelah before Mamre, in the land of Canaan.
Secondly, Christ promised the poor penitent thiefe on the crosse, this day shalt thou be with me in Paradise, there are some to avoid this Scripture, would divide the words thus, I say unto thee this day, and make a stop there;
Secondly, christ promised the poor penitent thief on the cross, this day shalt thou be with me in Paradise, there Are Some to avoid this Scripture, would divide the words thus, I say unto thee this day, and make a stop there;
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referring the word, this day to the person promising, and not to the blessing promised; to which I answer, that first, to alter comma's & stops, against all received copies, is a high presumption, which,
referring the word, this day to the person promising, and not to the blessing promised; to which I answer, that First, to altar comma's & stops, against all received copies, is a high presumption, which,
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if tolerated, how will the sense of Scripture be wrested by wanton wits to their own perdition? Secondly, the Context sufficiently confu•eth this glosse, Christ answereth the desire of the poor penitent thiefe, his request is, Lord, remember me when thou comest into thy Kingdome:
if tolerated, how will the sense of Scripture be wrested by wanton wits to their own perdition? Secondly, the Context sufficiently confu•eth this gloss, christ Answers the desire of the poor penitent thief, his request is, Lord, Remember me when thou Comest into thy Kingdom:
and if there be a granting his petition, then to interpret the words, that some thousand yeares after, viz. at the day of the resurrection the thiefe should be remembred;
and if there be a granting his petition, then to interpret the words, that Some thousand Years After, viz. At the day of the resurrection the thief should be remembered;
is to abuse the faith of this poor penitent, to straiten Christs bounty, and to wrest the words against their naturall sense, that say expressely, this day, Christ hodiè must answer to the penitents quando, and if in Paradise,
is to abuse the faith of this poor penitent, to straiten Christ bounty, and to wrest the words against their natural sense, that say expressly, this day, christ hodiè must answer to the penitents quando, and if in Paradise,
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Thirdly, You have read how Lazarus after his death was carryed into Abrahams bosome, and that place, not a place of quiet tranquillity, but the bosome of Eternall felicity: and though some dispute whether the relation be a history,
Thirdly, You have read how Lazarus After his death was carried into Abrahams bosom, and that place, not a place of quiet tranquillity, but the bosom of Eternal felicity: and though Some dispute whither the Relation be a history,
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or a parable, yet how ever, though you suppose it to be parabolicall, yet a parable is the similitude of some reall truth, and this Parable cannot signify what shall be done after the day of judgement,
or a parable, yet how ever, though you suppose it to be parabolical, yet a parable is the similitude of Some real truth, and this Parable cannot signify what shall be done After the day of judgement,
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but plainely pointeth to a state the soules are in, before that day, for after the day of judgement, what man can say as Dives did, I have three brethren upon the Earth? or how could Abraham returne that answer, they have Moses and the Prophets? &c. for after that day all ordinances shall cease, and God shall be all in all.
but plainly pointeth to a state the Souls Are in, before that day, for After the day of judgement, what man can say as Dives did, I have three brothers upon the Earth? or how could Abraham return that answer, they have Moses and the prophets? etc. for After that day all ordinances shall cease, and God shall be all in all.
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Fourthly, Consider the Saints desire of dissolution is upon this perswasion, Phil. 1.23. I desire to be dissolved, and to be with Christ, &c. If Paul had imagined his soule should have slept till the day of resurrection, it had been weaknes and madnesse to desire dissolution for this end, to be with Christ;
Fourthly, Consider the Saints desire of dissolution is upon this persuasion, Philip 1.23. I desire to be dissolved, and to be with christ, etc. If Paul had imagined his soul should have slept till the day of resurrection, it had been weakness and madness to desire dissolution for this end, to be with christ;
we know that when this earthly tabernacle the body is dissolved, we have a building of God, a house not made with hands, eternall in the Heavens, 2 Cor. 5.1.
we know that when this earthly tabernacle the body is dissolved, we have a building of God, a house not made with hands, Eternal in the Heavens, 2 Cor. 5.1.
when this house is dissolved, but when this body is raised, and this tabernacle restored: when they desire to part with the body, this were out of love to their soules, not out of want of love to their bodies;
when this house is dissolved, but when this body is raised, and this tabernacle restored: when they desire to part with the body, this were out of love to their Souls, not out of want of love to their bodies;
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Sixthly, The Scripture speaketh expressely, that all the presence the Saints have with Christ, while the soule is in the body, is nothing but a meer absence, in comparison of that neernes of presence unto Christ, which they shall enjoy when they are absent from the body: for the Apostle speaketh this confidently, knowing that whilst we are at home in the body, we are absent from the Lord:
Sixthly, The Scripture speaks expressly, that all the presence the Saints have with christ, while the soul is in the body, is nothing but a mere absence, in comparison of that neernes of presence unto christ, which they shall enjoy when they Are absent from the body: for the Apostle speaks this confidently, knowing that while we Are At home in the body, we Are absent from the Lord:
Seventhly, Consider that the soule upon its separation from the body, is so farre from being abolished, that it is perfected, and the Saints departed this life, are by the holy Ghost stiled the soules of just men made perfect:
Seventhly, Consider that the soul upon its separation from the body, is so Far from being abolished, that it is perfected, and the Saints departed this life, Are by the holy Ghost styled the Souls of just men made perfect:
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Phil. 1.6, that the Ʋnion they have with Christ, is inseparable beyond the power of death, what shall separate us from the love of Christ? Rom. 8. That the happines of the Saints is Eternall, Joh. 5.44.
Philip 1.6, that the Ʋnion they have with christ, is inseparable beyond the power of death, what shall separate us from the love of christ? Rom. 8. That the happiness of the Saints is Eternal, John 5.44.
& 6.40, 42. that the soules under the altar, cry for the resurrection of the body, that the counsell of Christ to his hearers was upon this foundation, make you friends of this unrighteous mammon, that when they faile, they may receive you into everlasting mansions, Luk. 16.9. but all these things faile us at the day of death, therefore at that day the promise is to be received into everlasting mansions;
& 6.40, 42. that the Souls under the altar, cry for the resurrection of the body, that the counsel of christ to his hearers was upon this Foundation, make you Friends of this unrighteous mammon, that when they fail, they may receive you into everlasting mansions, Luk. 16.9. but all these things fail us At the day of death, Therefore At that day the promise is to be received into everlasting mansions;
Secondly, The soules of them of the old world are now in prison, Christ in the dayes of Noah, by his eternall spirit, preached unto them, whose spirits are now in prison:
Secondly, The Souls of them of the old world Are now in prison, christ in the days of Noah, by his Eternal Spirit, preached unto them, whose spirits Are now in prison:
as some expressions are granted by all to be parabolicall, as the tongue of Dives, and the finger of Lazarus; yet this Parable must be a resemblance of some truth, which is in rerum naturâ, and must intimate something past, not future after the resurrection, as was proved formerly.
as Some expressions Are granted by all to be parabolical, as the tongue of Dives, and the finger of Lazarus; yet this Parable must be a resemblance of Some truth, which is in rerum naturâ, and must intimate something past, not future After the resurrection, as was proved formerly.
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Fourthly, Tis said of the Sodomites, that they now suffer the vengeance of eternall fire; it cannot be meant of their bodies, for they are burnt by fire to ashes,
Fourthly, This said of the Sodomites, that they now suffer the vengeance of Eternal fire; it cannot be meant of their bodies, for they Are burned by fire to Ashes,
who considereth the spirit of a beast that goeth downward, and the spirit of a man that gooth upward? yet though man doe not consider it, the God of truth asserteth it, when man dieth,
who Considereth the Spirit of a beast that Goes downward, and the Spirit of a man that goeth upward? yet though man do not Consider it, the God of truth Asserteth it, when man Dieth,
and would prove as difficult to men to beleeve, as the resurrection of the body; but about the resurrection of the 〈 … 〉 scripture is altogether silent.
and would prove as difficult to men to believe, as the resurrection of the body; but about the resurrection of the 〈 … 〉 scripture is altogether silent.
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Fifthly, The expression of death by the Holy ghost is a departure, putting off this tabernacle and it is a strange ••ake to take the house for the inhabitant.
Fifthly, The expression of death by the Holy ghost is a departure, putting off this tabernacle and it is a strange ••ake to take the house for the inhabitant.
for if arguments from nature can prevaile to delude the soule so farre, as to thinke the soule is abolished at death, what arguments can prevaile with a carnall heart to perswade it, that the body shall be raised after death;
for if Arguments from nature can prevail to delude the soul so Far, as to think the soul is abolished At death, what Arguments can prevail with a carnal heart to persuade it, that the body shall be raised After death;
the voice of nature cryed aloud amongst the heathen, that the soules of man were immortall, and that there was a different state of the soules of just men, and unjust, after death:
the voice of nature cried aloud among the heathen, that the Souls of man were immortal, and that there was a different state of the Souls of just men, and unjust, After death:
thoughts of Epicurisme sinke deep, to count the fruition of carnall pleasures the greatest good: how many thousand soules have miscarryed upon this rock? who from hence have turned to be lovers of pleasures more then of God:
thoughts of Epicurism sink deep, to count the fruition of carnal pleasures the greatest good: how many thousand Souls have miscarried upon this rock? who from hence have turned to be lovers of pleasures more then of God:
onely in briefe, their argnments are either drawne from corrupt nature, which are abundantly answered by the fathers in their disputes against the heathen,
only in brief, their argnments Are either drawn from corrupt nature, which Are abundantly answered by the Father's in their disputes against the heathen,
and they wondred that hereticall Christians, that enjoyed the light of Scripture, should borrow any arguments from Galen, and the rest of the heathen that sat in darknesse,
and they wondered that heretical Christians, that enjoyed the Light of Scripture, should borrow any Arguments from Galen, and the rest of the heathen that sat in darkness,
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1. That the death which God did threaten, was not only naturall, but spirituall and eternall; and spirituall and eternall death may be upon the soul, when the body perisheth:
1. That the death which God did threaten, was not only natural, but spiritual and Eternal; and spiritual and Eternal death may be upon the soul, when the body Perishes:
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the Angels that fell from their first standing, are under death, yet their being is not abolished; and after the day of judgement, the wicked shall be cast into hell, the second death,
the Angels that fell from their First standing, Are under death, yet their being is not abolished; and After the day of judgement, the wicked shall be cast into hell, the second death,
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If any say, Why is the whole man said to die, if the soul liveth when the body is destroyed? Lanswer, That whatsoever belongeth to any part of any whole, may be truly asscribed to the whole, according to that part.
If any say, Why is the Whole man said to die, if the soul lives when the body is destroyed? Answer, That whatsoever belongeth to any part of any Whole, may be truly ascribed to the Whole, according to that part.
Object. But they say, When men are dead, the Scripture expresly saith, that they cannot praise God; Psal. 6.5. and 88.9. Isa. 38.8, 9. Sol. I answer;
Object. But they say, When men Are dead, the Scripture expressly Says, that they cannot praise God; Psalm 6.5. and 88.9. Isaiah 38.8, 9. Sol. I answer;
1. Though they cannot do it for anothers conversion, yet they can do it for their own consolation; and these souls that are with the Lord, they follow the Lamb where ever he goeth, and have their hallelujahs continually in their mouth. Rev. 5.9. and blessed be they that dwell in God presence, they will be alwaies praising him.
1. Though they cannot do it for another's conversion, yet they can do it for their own consolation; and these Souls that Are with the Lord, they follow the Lamb where ever he Goes, and have their hallelujahs continually in their Mouth. Rev. 5.9. and blessed be they that dwell in God presence, they will be always praising him.
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impossible 'tis for any creature, or all the creatures to anihilate God: 'tis an easie thing with God to anihilate any of his creatures, he alone is the authour and continuer of immortality.
impossible it's for any creature, or all the creatures to annihilate God: it's an easy thing with God to annihilate any of his creatures, he alone is the author and continuer of immortality.
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what ever flesh and bloud may suggest, or carnall reason object, let your souls everlastingly dwell upon this strong foundation, beleeving that there is another life besides this life.
what ever Flesh and blood may suggest, or carnal reason Object, let your Souls everlastingly dwell upon this strong Foundation, believing that there is Another life beside this life.
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That your souls doe not die with your bodie, herein triumph, that death hath no power of absolute destroying, but only of changing, and that change to your souls (if you be in Christ) is unspeakably for the better.
That your Souls do not die with your body, herein triumph, that death hath no power of absolute destroying, but only of changing, and that change to your Souls (if you be in christ) is unspeakably for the better.
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As you have heard the extent of this hope, so consider the ground of this extent, here exprest by the Apostle, drawn from an absurdity, that the best of men otherwise should be most miserables which is an absurdity so grosse which the light of nature cannot but abhorre;
As you have herd the extent of this hope, so Consider the ground of this extent, Here expressed by the Apostle, drawn from an absurdity, that the best of men otherwise should be most miserables which is an absurdity so gross which the Light of nature cannot but abhor;
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then might the Epicure and Atheist blesse themselves in their own lusts, call the proud happy, and say, it is in vain to serve the Lord, and what profit is it, that any have kept his ordinances,
then might the Epicure and Atheist bless themselves in their own Lustiest, call the proud happy, and say, it is in vain to serve the Lord, and what profit is it, that any have kept his ordinances,
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yet wherein are the Saints worse then others? Is not their condition at least equall to the condition of other men? though there should be no heaven to crown the righteous,
yet wherein Are the Saints Worse then Others? Is not their condition At least equal to the condition of other men? though there should be no heaven to crown the righteous,
and no heli to torment the wicked, yet is it not an excellency in it self to choose good and refuse evil? Should not vertue be loved for it self? Can there be any greater reward to goodnesse,
and no heli to torment the wicked, yet is it not an excellency in it self to choose good and refuse evil? Should not virtue be loved for it self? Can there be any greater reward to Goodness,
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Answ. I answer, however it be a pleasant thing in it self, to praise the Lord with joyfull lips, yet after that the soul hath drunk of the Rivers of Gods pleasures, tasted that the Lord is gracious, made their boast of God,
Answer I answer, however it be a pleasant thing in it self, to praise the Lord with joyful lips, yet After that the soul hath drunk of the rivers of God's pleasures, tasted that the Lord is gracious, made their boast of God,
The comforts of Christians, as they are Christians, in things of this life are fewer: God of set purpose calls their hearts off from the creature, commands them to forsake Father and Mother, house and land, for his Name sake, bids them deny themselves, Abraham must forsake Ʋr of the Chaldees: Moses must refuse to be called the son of Pharaohs daughter:
The comforts of Christians, as they Are Christians, in things of this life Are fewer: God of Set purpose calls their hearts off from the creature, commands them to forsake Father and Mother, house and land, for his Name sake, bids them deny themselves, Abraham must forsake Ʋr of the Chaldees: Moses must refuse to be called the son of Pharaohs daughter:
and they are promised, that when the son of man shall sit in the throne of his glory, that then they also shall sit upon thrones, judging the twelve Tribes of Israel.
and they Are promised, that when the son of man shall fit in the throne of his glory, that then they also shall fit upon thrones, judging the twelve Tribes of Israel.
for his fake, they are plundred of their estates, and suffer the spoiling of their goods with joy, perswading themselves that in heaven they have a better and more enduring substance:
for his fake, they Are plundered of their estates, and suffer the spoiling of their goods with joy, persuading themselves that in heaven they have a better and more enduring substance:
and are naked, and are buffeted, and have no certain dwelling place, reviled, persecuted, defamed, we are made the filth of the world and the off-scowring, of all things: For Christs sake, in their bodies they are imprisoned as Paul and Silas; banished from their dearest relations, driven from their sweetest comforts:
and Are naked, and Are buffeted, and have no certain Dwelling place, reviled, persecuted, defamed, we Are made the filth of the world and the offscouring, of all things: For Christ sake, in their bodies they Are imprisoned as Paul and Silas; banished from their dearest relations, driven from their Sweetest comforts:
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How were the Martyrs stoned, sawn asunder, stain with the Sword? How were they forced to wander in sheep-skins, and goat-skins, in deserts and in mountains, in dens and in the caves of the earth, destitute, afflicted, tormented? and yet were they, in their generations, men more precious then the gold of Ophir, of whom the world was not worthy. And how did the modern Martyrs sing in the flames, triumphing in Christ? for thy Name sake are we slain all the day long, and we are counted as sheep to the staughter.
How were the Martyrs stoned, sawn asunder, stain with the Sword? How were they forced to wander in sheepskins, and goatskins, in deserts and in Mountains, in dens and in the caves of the earth, destitute, afflicted, tormented? and yet were they, in their generations, men more precious then the gold of Ophir, of whom the world was not worthy. And how did the modern Martyrs sing in the flames, triumphing in christ? for thy Name sake Are we slave all the day long, and we Are counted as sheep to the staughter.
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So consider them in reference to the life to come, and you shall finde, that the great work of grace is to take up their spirits from this world, to look for the blessed hope and glorious appearing of the great God. Hence it is that,
So Consider them in Referente to the life to come, and you shall find, that the great work of grace is to take up their spirits from this world, to look for the blessed hope and glorious appearing of the great God. Hence it is that,
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Christ hath taken up their souls unto the tops of Pisga, and hath discovered to them the land of Canaan, and hath given them more then others to taste the powers of the world to come, and to sit with him in heavenly places, and though they see but little,
christ hath taken up their Souls unto the tops of Pisgah, and hath discovered to them the land of Canaan, and hath given them more then Others to taste the Powers of the world to come, and to fit with him in heavenly places, and though they see but little,
though they be never satisfied with the earth, yet they are very indifferent about the things of heaven: If I be saved, saith such a wretch, I shall be saved;
though they be never satisfied with the earth, yet they Are very indifferent about the things of heaven: If I be saved, Says such a wretch, I shall be saved;
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when thy soul comes to see but a glimpse, what heaven is, and shalt see others coming from the East and West, sitting down with Abraham, Isaac and Jacob in the kingdom of heaven, and thy self shut out;
when thy soul comes to see but a glimpse, what heaven is, and shalt see Others coming from the East and West, sitting down with Abraham, Isaac and Jacob in the Kingdom of heaven, and thy self shut out;
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If Jacob could not endure the supposed losse of Joseph, and when all his sons and daughters rose up to comfort him, he refused to be comforted, saying, I will go down into the grave to my son mourning. If Ahithophel could not endure in the rejectment of his counsell. If Mordecai could not endure the want of the bowing of the knee of Mordecai. If Queen Mary could not endure the losse of Callis, but said when she was dead,
If Jacob could not endure the supposed loss of Joseph, and when all his Sons and daughters rose up to Comfort him, he refused to be comforted, saying, I will go down into the grave to my son mourning. If Ahithophel could not endure in the rejectment of his counsel. If Mordecai could not endure the want of the bowing of the knee of Mordecai. If Queen Marry could not endure the loss of Callis, but said when she was dead,
their souls are made willing to undergoe any losse on earth, and they count not their lives dear unto themselves, so they may finish their course with joy.
their Souls Are made willing to undergo any loss on earth, and they count not their lives dear unto themselves, so they may finish their course with joy.
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3. Not only their affections are thus set on things above, but their conversation is in heaven, from whence they look for the Saviour, the Lord Jesus Christ, who shall change this vile body, that it may be like unto his glorious body:
3. Not only their affections Are thus Set on things above, but their Conversation is in heaven, from whence they look for the Saviour, the Lord jesus christ, who shall change this vile body, that it may be like unto his glorious body:
4. The love that they bear to Jesus Christ is sweeter: Christ hath led them into his wine-cellar, and taken them up into the bed of love, espoused them to himself, and kissed them with the kisses of his mouth, when others are meer strangers to these spirituall embraces:
4. The love that they bear to jesus christ is Sweeten: christ hath led them into his wine-cellar, and taken them up into the Bed of love, espoused them to himself, and kissed them with the Kisses of his Mouth, when Others Are mere Strangers to these spiritual embraces:
what if a stranger count it no misery to be severed from Christ, yet what woman is not grieved in spirit for the losse of the husband of her youth? What saies a poor Christian, must Christ and my soul part now? God forbid.
what if a stranger count it no misery to be severed from christ, yet what woman is not grieved in Spirit for the loss of the husband of her youth? What Says a poor Christian, must christ and my soul part now? God forbid.
but now when my soul hath known him, or rather is known of him, when the desires of my soul have been let out towards Christ, and the remembrance of his name;
but now when my soul hath known him, or rather is known of him, when the Desires of my soul have been let out towards christ, and the remembrance of his name;
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when I have made Christ my joy, my crown of rejoycing, now to part with that, which my soul loves, will make me miserable, therefore the poor soul cleaves to Christ,
when I have made christ my joy, my crown of rejoicing, now to part with that, which my soul loves, will make me miserable, Therefore the poor soul cleaves to christ,
as Ruth to Naomi, saying, Intreat me not to leave thee nor forsake thee, where ever thou goest let me goe, that where thou art, there my soul may be also.
as Ruth to Naomi, saying, Entreat me not to leave thee nor forsake thee, where ever thou goest let me go, that where thou art, there my soul may be also.
5. Consider that the expectations of the Saints are firmer. It is the hope of heaven, that makes them passe thorow good report and bad report, the gladnesse of their hearts is not the joy of sense, but the rejoycing in the hope of the glory of God;
5. Consider that the Expectations of the Saints Are firmer. It is the hope of heaven, that makes them pass thorough good report and bad report, the gladness of their hearts is not the joy of sense, but the rejoicing in the hope of the glory of God;
and for this cause they faint not, and all these light afflictions, which are but for a moment, they count unworthy to be compared to the glory which shall be revealed to them, willing they are to count themselves Pilgrims and strangers upon earth, seeking this heavenly Countrey, this house not made with hands, this inheritance immortall, undefiled and that never fades away.
and for this cause they faint not, and all these Light afflictions, which Are but for a moment, they count unworthy to be compared to the glory which shall be revealed to them, willing they Are to count themselves Pilgrim's and Strangers upon earth, seeking this heavenly Country, this house not made with hands, this inheritance immortal, undefiled and that never fades away.
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but after the abundant mercy of God hath begotten them again to this lively hope, and raised them up to all these glorious expectances, then to goe disappointed, must needs make them miserable. If the Troops of Tema when they looked,
but After the abundant mercy of God hath begotten them again to this lively hope, and raised them up to all these glorious expectances, then to go disappointed, must needs make them miserable. If the Troops of Tema when they looked,
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if the sons of Nobles, in that time of drought returned ashamed, confounded, and with their heads covered, because they came to the pits and found no waters: if in petty expectations here below, we often times roar like Bears, and mourn sore like Doves, when we look for judgement,
if the Sons of Nobles, in that time of drought returned ashamed, confounded, and with their Heads covered, Because they Come to the pits and found no waters: if in Petty Expectations Here below, we often times roar like Bears, and mourn soar like Dove, when we look for judgement,
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what soul can then bear the disappointments of eternity? But surely experience of Christ works hope, and this hope will never make the soul of any Christian to be ashamed.
what soul can then bear the disappointments of eternity? But surely experience of christ works hope, and this hope will never make the soul of any Christian to be ashamed.
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Adde to all the former, not only the disappointment of their hope, but the disparagement of Christ their head, whose name is more tender to their souls then the apple of their eye.
Add to all the former, not only the disappointment of their hope, but the disparagement of christ their head, whose name is more tender to their Souls then the apple of their eye.
Where is the great work of Christs redemption? from what evils did Christ redeem his people from? If his people have onely hope in Christ for this life,
Where is the great work of Christ redemption? from what evils did christ Redeem his people from? If his people have only hope in christ for this life,
and what then is the inheritance of the Saints in light? where are those sons and daughters that the Captain of salvation made perfect through sufferings, bringeth unto glory? What are become of all those precious promises of Jesus Christ? I goe to prepare a place for you;
and what then is the inheritance of the Saints in Light? where Are those Sons and daughters that the Captain of salvation made perfect through sufferings, brings unto glory? What Are become of all those precious promises of jesus christ? I go to prepare a place for you;
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What is become of all the prayers and strong cries that Christ uttered in the daies of his flesh? Father I will, that those that thou hast given me were with me where I am, that they may behold my glory. Surely,
What is become of all the Prayers and strong cries that christ uttered in the days of his Flesh? Father I will, that those that thou hast given me were with me where I am, that they may behold my glory. Surely,
Obj. It may be this Doctrine is true for those Christians that are poor, that live in a low, afflicted condition, whose sorrows and sufferings doe abound, whose life is made bitter unto them by reason of sore bondage:
Object It may be this Doctrine is true for those Christians that Are poor, that live in a low, afflicted condition, whose sorrows and sufferings do abound, whose life is made bitter unto them by reason of soar bondage:
but what doe you say to great men, whose cup is full and runs over, upon whose tabernucle the Almighty shineth? in this life God hath made their portion very fat, and their meat to be plenteous; and if there be no other life beside this, sure of all men, in this life, they are most happy,
but what do you say to great men, whose cup is full and runs over, upon whose tabernucle the Almighty shines? in this life God hath made their portion very fat, and their meat to be plenteous; and if there be no other life beside this, sure of all men, in this life, they Are most happy,
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An. The text speaks of Christians that are good, rather then of them that are great; and if God hath made men both great and good, and hath called your souls into fellowship with Christ:
Nias The text speaks of Christians that Are good, rather then of them that Are great; and if God hath made men both great and good, and hath called your Souls into fellowship with christ:
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and then what is all the greatnesse upon earth, in comparison to one daies communion with the great God? Besides, the more you enjoy in your life, the more you are to lose and leave at your death;
and then what is all the greatness upon earth, in comparison to one days communion with the great God? Beside, the more you enjoy in your life, the more you Are to loose and leave At your death;
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nor of all my labour wherein I have shewed my self wise under the Sun, that I may take away with me in my hand? This is a sore evil, that in all points, as I came naked, so I must goe; where the rise is highest, the downfall is greatest,
nor of all my labour wherein I have showed my self wise under the Sun, that I may take away with me in my hand? This is a soar evil, that in all points, as I Come naked, so I must go; where the rise is highest, the downfall is greatest,
and there is no down-fall like that of great Babel, How art thou fallen from heaven, O Lucifer, sonne of the morning? Hell from beneath is moved for thee, to meet thee at thy coming, thy pomp is brought down to the grave, and the noise of thy viols, the worme is spread under thee, and the worms cover thee.
and there is no downfall like that of great Babel, How art thou fallen from heaven, Oh Lucifer, son of the morning? Hell from beneath is moved for thee, to meet thee At thy coming, thy pomp is brought down to the grave, and the noise of thy viols, the worm is spread under thee, and the worms cover thee.
I have not time to shew the sad condition of them that are without hope, that walk by sight and not by faith, that as the Prodigall will have their portion in their own hands, and in this life have their consolation: what will these poor souls doe,
I have not time to show the sad condition of them that Are without hope, that walk by sighed and not by faith, that as the Prodigal will have their portion in their own hands, and in this life have their consolation: what will these poor Souls do,
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and their daies to the destroyers? there are others also, whose condition is yet more dreadfull, that not only neglect this hope in themselves, but deride it in others, that walk after their own lust, saying, where is the promise of his coming? who are a generation of men, that need rather to be lamented, then to be confuted;
and their days to the destroyers? there Are Others also, whose condition is yet more dreadful, that not only neglect this hope in themselves, but deride it in Others, that walk After their own lust, saying, where is the promise of his coming? who Are a generation of men, that need rather to be lamented, then to be confuted;
1. That the soul that hath this hope in heaven would by no means confine this hope to earth, but praies with the Psalmist, Deliver me from the wicked, from the men of this world, that have their portion in this life:
1. That the soul that hath this hope in heaven would by no means confine this hope to earth, but prays with the Psalmist, Deliver me from the wicked, from the men of this world, that have their portion in this life:
When Christ discovered the sad condition of the Pharisees, he said, Woe unto them, verily I say unto you, you have your reward: why, might they say, if we have it we are the surer of it,
When christ discovered the sad condition of the Pharisees, he said, Woe unto them, verily I say unto you, you have your reward: why, might they say, if we have it we Are the Surer of it,
But what ever you imagine, this is certain, there can be no greater misery, then to have your reward in this life, where you have but a short being; and to have no reward in another, where you are to have your everlasting being, therefore Christ denounceth their condition to be woefull, that in this life have received their consolation.
But what ever you imagine, this is certain, there can be no greater misery, then to have your reward in this life, where you have but a short being; and to have no reward in Another, where you Are to have your everlasting being, Therefore christ Denounceth their condition to be woeful, that in this life have received their consolation.
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ask that soul, wilt thou part with a possibility of heaven? why dost thou wait any longer? that soul for all the world would not part with a possibility of heaven in reversion, to obtain the whole earth in present possession; whereas the carnall heart and groundlesly confident, will easily part with his seeming certainty of heaven, for the least probability of earth, and is as profane Esau, who sold his birth-right for a mosse of pottage;
ask that soul, wilt thou part with a possibility of heaven? why dost thou wait any longer? that soul for all the world would not part with a possibility of heaven in reversion, to obtain the Whole earth in present possession; whereas the carnal heart and groundlessly confident, will Easily part with his seeming certainty of heaven, for the least probability of earth, and is as profane Esau, who sold his birthright for a moss of pottage;
Thirdly, The soule so prizeth this hope, that it is never content without it, full of doubts, unwilling to be deceived, unable to be held in suspense, inquisitive into his owne condition, giving all diligente to attaine the full assurance of hope to the end, this is the griefe that poor Saints mourne under, the great weight that they cannot beare, crying out as the Church saith, I seek him whom my soule loveth, I seek him but I finde him not:
Thirdly, The soul so prizeth this hope, that it is never content without it, full of doubts, unwilling to be deceived, unable to be held in suspense, inquisitive into his own condition, giving all diligent to attain the full assurance of hope to the end, this is the grief that poor Saints mourn under, the great weight that they cannot bear, crying out as the Church Says, I seek him whom my soul loves, I seek him but I find him not:
Fourthly, The Saints so prize this hope, that when it is attained, they count this hope their cheife contentment. The joy of the Saints consists in holding fast the confidence and rejoycing of their hope sure unto the end;
Fourthly, The Saints so prize this hope, that when it is attained, they count this hope their chief contentment. The joy of the Saints consists in holding fast the confidence and rejoicing of their hope sure unto the end;
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When the seventy Disciples returned with joy, telling Christ, that the devils are subject unto us through thy name, Christ answers, In this rejoyce not, that the spirits are subject unto you:
When the seventy Disciples returned with joy, telling christ, that the Devils Are Subject unto us through thy name, christ answers, In this rejoice not, that the spirits Are Subject unto you:
this hope made Paul say, I have learned in every estate therewith to be content, and hath made all Saints in all ages to be confident, that godlines is profitable for all things, whereas carnall men have undervalued the wayes of God,
this hope made Paul say, I have learned in every estate therewith to be content, and hath made all Saints in all ages to be confident, that godliness is profitable for all things, whereas carnal men have undervalved the ways of God,
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no nor will the Saints adventure this hope, for the avoiding of the worst condition, for this hopes sake they have bin imprisoned, plundered, banished, tormented, and all too little;
not nor will the Saints adventure this hope, for the avoiding of the worst condition, for this hope's sake they have been imprisoned, plundered, banished, tormented, and all too little;
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and the damned spirits cannot indure the approaches of Christ, but cry out, What have we to doe with thee, thou Jesus of Nazareth, that yet there is hope in the God of Israel for such sinnes as they have committed,
and the damned spirits cannot endure the Approaches of christ, but cry out, What have we to do with thee, thou jesus of Nazareth, that yet there is hope in the God of Israel for such Sins as they have committed,
and that height and depth, and such dimensions of love, that the more they know the love of Christ, the more they finde t passeth knowledge, and their apprehensions of this love end in admirations:
and that height and depth, and such dimensions of love, that the more they know the love of christ, the more they find tO passes knowledge, and their apprehensions of this love end in admirations:
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as the day of the appearing of Jesus Christ, &c. that in their nature are very dreadfull, to grow delightfull, and setteth them into a state of looking for, and hastening to the comming of the Lord.
as the day of the appearing of jesus christ, etc. that in their nature Are very dreadful, to grow delightful, and sets them into a state of looking for, and hastening to the coming of the Lord.
Sixtly, This hope admireth the happinesse of all that are in Christ, crying out, Blessed is the man whom thou choosest, giving thanks that God hath counted any of the sonnes of men meet to be partakers of the inheritance with the Saints in light, and beggeth for others, that their eyes may be opened to see what is the hope of this calling.
Sixty, This hope admireth the happiness of all that Are in christ, crying out, Blessed is the man whom thou choosest, giving thanks that God hath counted any of the Sons of men meet to be partakers of the inheritance with the Saints in Light, and beggeth for Others, that their eyes may be opened to see what is the hope of this calling.
Secondly, This lessens our expectation from things below, sheweth as the vanity of all earthly comforts, in their nature, in their continuance, in their use, that mans life doth not consist in the abundance of these things.
Secondly, This lessens our expectation from things below, shows as the vanity of all earthly comforts, in their nature, in their Continuance, in their use, that men life does not consist in the abundance of these things.
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then we have lost, then we can lose: that hope that bringeth the soule to the good that is eternall, onely can sustaine the soule from sinking under evil temporall.
then we have lost, then we can loose: that hope that brings the soul to the good that is Eternal, only can sustain the soul from sinking under evil temporal.
as hope holdeth up the soule from sinking, so the word of God holdeth up faith from fainting; therefore all the children of hope are much affected with the word, upon which God causeth his servants to put their trust:
as hope holds up the soul from sinking, so the word of God holds up faith from fainting; Therefore all the children of hope Are much affected with the word, upon which God Causes his Servants to put their trust:
and how sweet is thy Word unto my taste? yea sweeter then the honey, and the heney-combe. Thirdly, Are your desires so after this word, that you hide it in your hearts, make it your meditation, claime it as your inheritance for ever:
and how sweet is thy Word unto my taste? yea Sweeten then the honey, and the heney-combe. Thirdly, are your Desires so After this word, that you hide it in your hearts, make it your meditation, claim it as your inheritance for ever:
that your soules can no more subsist without the Word of God, then your bodyes without food, and therefore your soule breaketh for the longing it hath to Gods precept at all times:
that your Souls can no more subsist without the Word of God, then your bodies without food, and Therefore your soul breaks for the longing it hath to God's precept At all times:
that you desire the word as new borne babes the brests, and long for it, as much as for your appointed food? this is a strong argument, your hope is grounded upon the Word of God,
that you desire the word as new born babes the breasts, and long for it, as much as for your appointed food? this is a strong argument, your hope is grounded upon the Word of God,
yet when they come to the law, and to the testimony, the Lord createth the fruit of the lips to be peace, and when their light is cleerest their hope is strongest.
yet when they come to the law, and to the testimony, the Lord Createth the fruit of the lips to be peace, and when their Light is Clearest their hope is Strongest.
Let this Doctrine make your soules in love with this hope, which will be an arke to preserve you when others are drowned, a City of refuge to secure you,
Let this Doctrine make your Souls in love with this hope, which will be an Ark to preserve you when Others Are drowned, a city of refuge to secure you,
Secondly, That you may apprehend these riches of Christs glory, beleeve the excellencies revealed in the Gospel the object of hope is things invisible,
Secondly, That you may apprehend these riches of Christ glory, believe the excellencies revealed in the Gospel the Object of hope is things invisible,
Consider (poore soule) when these truths are the object of thy sight, they cannot be the object of thy hope, for hope that is seen is not hope, for what a man seeth, why doth he yet hope for? beleeve therefore the excellencies of Jesus Christ, otherwise thou wilt never be at the paines to cleare thy interest in them,
Consider (poor soul) when these truths Are the Object of thy sighed, they cannot be the Object of thy hope, for hope that is seen is not hope, for what a man sees, why does he yet hope for? believe Therefore the excellencies of jesus christ, otherwise thou wilt never be At the pains to clear thy Interest in them,
but when the desires of our soule are earnestly carryed out after Christ, when we set up Christ in our hearts as the gladnes of our joy, then we begin to long after him,
but when the Desires of our soul Are earnestly carried out After christ, when we Set up christ in our hearts as the gladness of our joy, then we begin to long After him,
yet God will fulfill the desires of them that feare him, and the expectation of poore soules in Christ shall never goe away ashamed, and when this hope is granted, it will be a tree of life.
yet God will fulfil the Desires of them that Fear him, and the expectation of poor Souls in christ shall never go away ashamed, and when this hope is granted, it will be a tree of life.
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Fourthly, In the use of all meanes that God hath appointed, beg importunately the spirit of grace which God hath promised freely; tis beyond the ability of mans will, above the strength of ordinances, above the reach of any created power, to worke this hope:
Fourthly, In the use of all means that God hath appointed, beg importunately the Spirit of grace which God hath promised freely; this beyond the ability of men will, above the strength of ordinances, above the reach of any created power, to work this hope:
tis easy to presume, but to beleeve and hope in God that raiseth up the dead, is an act of transcendent difficultie, for a poore soule under the sense of sinne,
this easy to presume, but to believe and hope in God that Raiseth up the dead, is an act of transcendent difficulty, for a poor soul under the sense of sin,
and Gods wrath, and sight of Hell, to roll it selfe upon the rich mercy of Christ, to have all this guilt so great to be pardoned, and all the lusts that are strong to be subdued, this is onely the gift of God: and therefore pray that the eyes of your understanding may be opened, and that your hearts and consciences may experimentally feele that exceeding working of his power, which he wrought in Christ,
and God's wrath, and sighed of Hell, to roll it self upon the rich mercy of christ, to have all this guilt so great to be pardoned, and all the Lustiest that Are strong to be subdued, this is only the gift of God: and Therefore pray that the eyes of your understanding may be opened, and that your hearts and Consciences may experimentally feel that exceeding working of his power, which he wrought in christ,
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and that your soules may be so in love with Heaven, and your perswasions thereof so well grounded, that you may be above the love of this life, and above the feare of death, and that all the dayes of your appointed time, you may be waiting till your change come. FINIS.
and that your Souls may be so in love with Heaven, and your persuasions thereof so well grounded, that you may be above the love of this life, and above the Fear of death, and that all the days of your appointed time, you may be waiting till your change come. FINIS.
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Fecit bujus nominis majestas, ut a priscis Iudeis pro NONLATINALPHABET haberetur: qui ab •ju• pronūtiatione reverentiae ergò abstinuerunt: & legerunt pro eo Adonaj. Glassi• NONLATINALPHABET pag. 15. NONLATINALPHABET
Fecit bujus Nominis majestas, ut a Priscis Jews Pro haberetur: qui ab •ju• pronūtiatione reverentiae ergò abstinuerunt: & legerunt Pro eo Adonai. Glassi• page. 15.
Non possum dignè admirari pro rei magnitudine, quod redemptis pre. tio falsit testib••, & ad seditionem populo concitato, rullam aliam invenerint causā intersectionts ejus, nisequod Rex Iudaeorum esset. Illi sorsanilludentes hoc fecerint, sed Pilaius etiam nolentibue responder, Quod scripsi, scripsi. Hieron ibid.
Non possum dignè admirari Pro rei Magnitude, quod redemptis pre. tio falsit testib••, & ad seditionem populo concitato, rullam aliam invenerint causā intersectionts His, nisequod Rex Jews esset. Illi sorsanilludentes hoc fecerint, sed Pilaius etiam nolentibue responder, Quod Scripsi, Scripsi. Hieron Ibid.
Augastin. Ho••. 44. De ipsis amar••udinibus mur••urans, dich, Ecce pereunt omnia Christianis temporthus, quid streqis? non boc promisit Deus, qu ed ista non peribunt: Aeterna pro••sit aelernus, &c.
augustine. Ho••. 44. De Ipse amar••udinibus mur••urans, dich, Ecce pereunt omnia Christianis temporthus, quid streqis? non boc Promised Deus, queen ed ista non peribunt: Aeterna pro••sit aelernus, etc.
Paulus 3. Moriturus dixisse fertur se jam experturun veritaten• trium quaestionum, de quibus in tota vita dabitas•et; 1. an •nimae sint immortales, 2. an sit insernus: 3. an sit Deus, Gerrard, loc. com, de mort. p, 178.
Paulus 3. Moriturus dixisse fertur se jam experturun veritaten• trium Quaestionum, de quibus in tota vita dabitas•et; 1. an •nimae sint immortales, 2. an sit insernus: 3. an sit Deus, Gerard, loc. come, de Murder. p, 178.
Psal. 49.11. Ph. Morn. ibid. p. 202. Vulgus desunctis parentat, & quidem impēsi simo officio, & quos negat sentire quicquam etiam desiderare profuerūt. Tertul. de re ur carnis
Psalm 49.11. Ph. Morn. Ibid. p. 202. Vulgus desunctis parentat, & quidem impēsi simo Officio, & quos negate sentire quicquam etiam desiderare profuerunt. Tertulian de re ur carnis
NONLATINALPHABET, How. 5. in Act. cap. ••. NONLATINALPHABET. Anime causâ est omnis religro, August. de utilit, tredendi c. 7. Ʋnde jamolim inter philosophos ijdem omnem religionem s•. stuletunt, qui anima• marta lei dixerunt. Estius, l. 4 dist. 43. Isa. 7 9. And Errour confuted.
, How. 5. in Act. cap. ••.. Anime causâ est omnis religro, August. de utility, tredendi c. 7. Ʋnde jamolim inter Philosophers ijdem omnem religionem s•. stuletunt, qui anima• Martha lei dixerunt. Estius, l. 4 Dist. 43. Isaiah 7 9. And Error confuted.
Vid August. haeres. 83. Husc errorem Mahomet in eruit in su, Alcborano, docan;, & corpora & animas adextremun, judicium resurrecturas. Estius l. 4. c. 43 Anno Don. 1568. Theses Craco viá impressas per Polontam divulgarunt, quarum prima est, Negamu• aliquā anim•m post morrem manere, &c. Soule is distinct from the body. Vid. Aquin. contragent. l. 2. p. 267. Heb. 12.9. Eccles. 11.5. Psal. 22 9.
Vid August. haeres. 83. Husc errorem Mahomet in eruit in sum, Alcborano, docan;, & corpora & animas adextremun, judicium resurrecturas. Estius l. 4. c. 43 Anno Don. 1568. Theses Craco viá impressas per Polontam divulgarunt, Whom prima est, Negamu• aliquā anim•m post morrem manner, etc. Soul is distinct from the body. Vid. Aquinas contragent. l. 2. p. 267. Hebrew 12.9. Eccles. 11.5. Psalm 22 9.
