A sermon preach'd on Easter-day at Oxford, in Saint Peters Church in the East, the accustomed place for the rehearsall sermon on that day wherein is prov'd the Sonne's equality with the Father, the deity of the Holy Ghost, and the resurrection of the same numericall body, against the old, and recent oppugners of these sacred verities. By Richard Gardyner, D.D. and canon of the cathedrall church of Christ in Oxford.
But if the Spirit of Him that rais'd up Iesus from the dead dwell in you, He that rais'd up Christ from the dead shall also quicken your mortall bodies by his spirit that dwell's in you.
But if the Spirit of Him that raised up Iesus from the dead dwell in you, He that raised up christ from the dead shall also quicken your Mortal bodies by his Spirit that dwell's in you.
like a Soveraigne. There the Divinity was ecclips'd by the interposition of his Flesh, He being pleas'd not only to assume our Nature but to yeeld vnto it.
like a Sovereign. There the Divinity was eclipsed by the interposition of his Flesh, He being pleased not only to assume our Nature but to yield unto it.
The words relate the resurrection of Christ in his Body Naturall, and Mysticall. The same spirit is Agent in One, and the Other. The maine Act, Raising.
The words relate the resurrection of christ in his Body Natural, and Mystical. The same Spirit is Agent in One, and the Other. The main Act, Raising.
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The person rais'd, Iesus. The estate from whence, from the dead. The effect, and consequent of Christ's Antecedent Rising, the quickning of our mortall Bodies.
The person raised, Iesus. The estate from whence, from the dead. The Effect, and consequent of Christ's Antecedent Rising, the quickening of our Mortal Bodies.
or inhabiting of the same spirit in vs. He that raised up Christ from the dead shall allso quicken your mortall bodies by his spirit that dwels in you.
or inhabiting of the same Spirit in us He that raised up christ from the dead shall also quicken your Mortal bodies by his Spirit that dwells in you.
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The Spirit, when it referres to the Deity, may be taken Essentially, or Personally. The first acception is common to the whole Trinity, for God, saith Saint Iohn, is a Spirit; simply, and absolutely.
The Spirit, when it refers to the Deity, may be taken Essentially, or Personally. The First acception is Common to the Whole Trinity, for God, Says Saint John, is a Spirit; simply, and absolutely.
The other signifies a distinct Manner of subsisting by way of Effluence, or Emanation, and that specifies the Third person, who by a superexcellency is term'd a Spirit, because He is as it were spir'd, or breath'd from the Father and the Sonne: And thus is the word here used.
The other signifies a distinct Manner of subsisting by Way of Effluence, or Emanation, and that Specifies the Third person, who by a superexcellency is termed a Spirit, Because He is as it were spired, or breathed from the Father and the Son: And thus is the word Here used.
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and expressely in the 10. of S. Mathew stil'd the Spirit of the Father, for in the 4. to the Galathians, and in the 9. verse of this chapter, he is as truly called the Spirit of Christ. In the 14. of S. John 'tis Rogabo patrem, I will entreat the Father to send him.
and expressly in the 10. of S. Matthew Styled the Spirit of the Father, for in the 4. to the Galatians, and in the 9. verse of this chapter, he is as truly called the Spirit of christ. In the 14. of S. John it's Rogabo patrem, I will entreat the Father to send him.
But in the 16. of the same Evangelist hee assumes the authority to himselfe, saying, ego mittam, I will send the Comforter, to shew that with the Father he sent him.
But in the 16. of the same Evangelist he assumes the Authority to himself, saying, ego Mittam, I will send the Comforter, to show that with the Father he sent him.
Yet because the Father is the fountaine of orderly procession in the persons, all the glory of the action may bee reduc'd to him, in regard 'tis his prerogative to be the Originall of life, and glory to the rest.
Yet Because the Father is the fountain of orderly procession in the Persons, all the glory of the actium may be reduced to him, in regard it's his prerogative to be the Original of life, and glory to the rest.
And here, without more adoe, wee are in sincerity to subscribe to the Deity of the holy Ghost. For seeing his Personall property is in the God-head essentially, 'tis certaine hee agrees in the Vnity of the divine Essence,
And Here, without more ado, we Are in sincerity to subscribe to the Deity of the holy Ghost. For seeing his Personal property is in the Godhead essentially, it's certain he agrees in the Unity of the divine Essence,
and testifies the truth to every faithfull soule hath beene punctuall herein to take away mistaking. For Ananias his Lying to the holy Ghost in the 5. of the Acts,
and Testifies the truth to every faithful soul hath been punctual herein to take away mistaking. For Ananias his Lying to the holy Ghost in the 5. of the Acts,
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and the third is explained in the very next verse to be all one as to ly to God. To let us know the mighty worke of Creation ownes him as well as the Father,
and the third is explained in the very next verse to be all one as to lie to God. To let us know the mighty work of Creation owns him as well as the Father,
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I will not beate that forlorne heresy any farther, there's enough to cleare the point in his raising up Iesus from the dead, an effect, which none but the supremest cause can produce.
I will not beat that forlorn heresy any farther, there's enough to clear the point in his raising up Iesus from the dead, an Effect, which none but the Supremest cause can produce.
so that wee should never have believed that death, and the grave would let goe their hold, and part with their prey, were it not that wee have the Apostles word,
so that we should never have believed that death, and the grave would let go their hold, and part with their prey, were it not that we have the Apostles word,
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when they saw the onely staffe of their comfort quite burst in pieces, and block'd vp within a Pile of stone, that through weaknesse of faith they were almost at a Non-plus. We, say they,
when they saw the only staff of their Comfort quite burst in Pieces, and blocked up within a Pile of stone, that through weakness of faith they were almost At a Nonplus. We, say they,
as it is in the 24. of Saint Luke, did hope, (see, now they doe not ) that He should haue redeemed Israel. And Peter himselfe, who before bore record of his Divinity, when he averr'd thou art that Christ the Sonne of God, now comming to his tombe,
as it is in the 24. of Saint Lycia, did hope, (see, now they do not) that He should have redeemed Israel. And Peter himself, who before boar record of his Divinity, when he averred thou art that christ the Son of God, now coming to his tomb,
So that those words of David in the 30. Ps. may well befitt this blessed Sonne of David. What profitt is there in my blood when J goe downe to the pitte? Shall the dust giue thanks to thee? Or shall it declare thy truth?
So that those words of David in the 30. Ps. may well befit this blessed Son of David. What profit is there in my blood when J go down to the pit? Shall the dust give thanks to thee? Or shall it declare thy truth?
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and kill'd, Him, hath God rais'd, Act. 3. Yet this doth not derogate from the glory of Christ that Deus suscitavit, God raised him up, is so much repeated,
and killed, Him, hath God raised, Act. 3. Yet this does not derogate from the glory of christ that Deus Suscitavit, God raised him up, is so much repeated,
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and estated in possession of those heavenly mansions, though yet we be but in expectation, For there must be a correspondence betwixt him, which is the Head, and us the Members, and unlesse we imagine the body of Christ like that Videous image, whose Head was gold, and Feet clay, our glorious Head must needs have glorified members.
and estated in possession of those heavenly mansions, though yet we be but in expectation, For there must be a correspondence betwixt him, which is the Head, and us the Members, and unless we imagine the body of christ like that Videous image, whose Head was gold, and Feet clay, our glorious Head must needs have glorified members.
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It was the Tenet of Entychius sometimes Bishop of Constantinople, that our earthly Tabernacles, which must be committed to the dust, were too meane to bee restored,
It was the Tenet of Entychius sometime Bishop of Constantinople, that our earthly Tabernacles, which must be committed to the dust, were too mean to be restored,
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and renewed at the last day, so that hee thought the blessed soules should in stead of them bee invested with other bodies, of a strange, I know not what sublimated substance.
and renewed At the last day, so that he Thought the blessed Souls should in stead of them be invested with other bodies, of a strange, I know not what sublimated substance.
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Smalcius in the name of his incredulous Fraternity pronounceth this desperate position, Corpora haec, quae nunc circumferimus resurrectora non credimus.
Smalcius in the name of his incredulous Fraternity pronounceth this desperate position, Corpora haec, Quae nunc circumferimus resurrectora non Credimus.
For the individuating, or making a man to be numerically, one and the same, depends as well from the Identity, or onenesse of the body, as of the soule.
For the individuating, or making a man to be numerically, one and the same, depends as well from the Identity, or oneness of the body, as of the soul.
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This mortall must put on immortality. He iterates the pronoune, This corruptible; This mortall to perswade the certainty of raising the same, naturall, humane body.
This Mortal must put on immortality. He iterates the pronoun, This corruptible; This Mortal to persuade the certainty of raising the same, natural, humane body.
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The tenour of his speech is so earnest that hee seemes to clappe himselfe upon the breast, and to point with his finger at his owne body. This Identicall thing;
The tenor of his speech is so earnest that he seems to clap himself upon the breast, and to point with his finger At his own body. This Identical thing;
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this Idem numero. not an other instead of this, but this corruptible, which I now carry about me, This mortall, which shall lodge in the bowells of the earth, maugre the jawes,
this Idem numero. not an other instead of this, but this corruptible, which I now carry about me, This Mortal, which shall lodge in the bowels of the earth, maugre the Jaws,
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and belly thereof, shall be rescu'd thence, and setled in Eternity; which is a pregnant proofe that by affirming flesh and blood shall not inherit the king dome of heaven, Non exclusit naturam, sed culpam, hee excluded not the nature,
and belly thereof, shall be rescued thence, and settled in Eternity; which is a pregnant proof that by affirming Flesh and blood shall not inherit the King dome of heaven, Non exclusit naturam, sed Fault, he excluded not the nature,
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and substance, but the enormous pravity to which 'tis subject in this state of infirmity. Whereupon it immediately followes by way of Comment on what went before,
and substance, but the enormous pravity to which it's Subject in this state of infirmity. Whereupon it immediately follows by Way of Comment on what went before,
For why should not the flesh, which hath bin Co-worker, and Ioint-martyr with the soule, participate a proportionable guerdon as well as the soule? God proclaims in the 18. of Ezekiell that his wayes are equall, how then can it stand with his justice that one body shall victoriously fight his battles,
For why should not the Flesh, which hath been Coworker, and Ioint-martyr with the soul, participate a proportionable guerdon as well as the soul? God proclaims in the 18. of Ezekiel that his ways Are equal, how then can it stand with his Justice that one body shall victoriously fight his battles,
and an other, which never appeared in the quarrell bee honoured with the Crowne? If the Materiall halfe of us vanish in our dissolution, in vaine did Christ take our shape upon him;
and an other, which never appeared in the quarrel be honoured with the Crown? If the Material half of us vanish in our dissolution, in vain did christ take our shape upon him;
for if our flesh must bee utterly destroyed, it had beene sufficient onely to assume our spirit? To what end are wee wished at his second comming to lift up our heads in triumph, if the whole body shall be consumed to a Nullity? The truth is, the Socinian conclusion is consonant to their heartlesse, disconsolate premisses. For well may they believe their bodies shall not be restored,
for if our Flesh must be utterly destroyed, it had been sufficient only to assume our Spirit? To what end Are we wished At his second coming to lift up our Heads in triumph, if the Whole body shall be consumed to a Nullity? The truth is, the Socinian conclusion is consonant to their heartless, disconsolate premises. For well may they believe their bodies shall not be restored,
For as the Saviour of the world will never see them perish who dye in the faith of him their Redeemer, so 'tis justly to be feared he will suffer those to be lost, who reject his Redemption. But to us, who give heed to his divine word as to a light shining in darknesse, the old, and new Testament hath said enough to make us undoubtedly expect that every Atome of our dust,
For as the Saviour of the world will never see them perish who die in the faith of him their Redeemer, so it's justly to be feared he will suffer those to be lost, who reject his Redemption. But to us, who give heed to his divine word as to a Light shining in darkness, the old, and new Testament hath said enough to make us undoubtedly expect that every Atom of our dust,
and Cinders shall be gathered together, and enliven'd by the proper soule, and that with these eyes we shall see God, and no other for us, as holy Iob speakes.
and Cinders shall be gathered together, and enlivened by the proper soul, and that with these eyes we shall see God, and no other for us, as holy Job speaks.
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But because they advance Reason to stand in Competition with Faith, we will allow it a share, holding it inconvenient to frame a bill of divorce betwixt them,
But Because they advance Reason to stand in Competition with Faith, we will allow it a share, holding it inconvenient to frame a bill of divorce betwixt them,
then it cannot bee deny'd that Right naturall Reason guided by the Spirit of Grace, and light of the Word hath a profitable use to illustrate points of beleife.
then it cannot be denied that Right natural Reason guided by the Spirit of Grace, and Light of the Word hath a profitable use to illustrate points of belief.
The Soule in her seperation naturally inclines to be consociated with the body, because shee naturally desires to bee freed from that imperfection she stands in while she is a sever'd part from the whole, and so we shall be compell'd by reason to grant their Revnion, and consequently a Resurrection, since their permanent, continu'd disvnion being against nature cannot be perpetuall. Besides
The Soul in her separation naturally inclines to be consociated with the body, Because she naturally Desires to be freed from that imperfection she Stands in while she is a severed part from the Whole, and so we shall be compelled by reason to grant their Revnion, and consequently a Resurrection, since their permanent, continued disunion being against nature cannot be perpetual. Beside
and in like manner after his dissolution remaines potentially in the same Masse, why should incredulous nature shrink at the possibility of raising the dead, since the God of nature can as easily new-cast Man,
and in like manner After his dissolution remains potentially in the same Mass, why should incredulous nature shrink At the possibility of raising the dead, since the God of nature can as Easily new-cast Man,
The Rock out of which we were hewen, the bodies we move, and walk in doe sufficiently perswade that he, which of a little seed, or blood could fashion a living man in the Wombe, and so produce him into the world, knowes how out of dry,
The Rock out of which we were hewn, the bodies we move, and walk in do sufficiently persuade that he, which of a little seed, or blood could fashion a living man in the Womb, and so produce him into the world, knows how out of dry,
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and all things in it with a word, onely with a Fiat? And is his Arme so shorten'd since that he cannot recollect our dispersed matter lying couchant in the earth, the sea, or whatsoever substance else?
and all things in it with a word, only with a Fiat? And is his Arm so shortened since that he cannot recollect our dispersed matter lying couchant in the earth, the sea, or whatsoever substance Else?
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Why dost thou wonder saith Tertullian that God should revive thee being dead? He that at first made thee of a Clod of Earth, can refine thee out of a Clod of Earth. Qui non eras, factus•es; Qui non eris fies.
Why dost thou wonder Says Tertullian that God should revive thee being dead? He that At First made thee of a Clod of Earth, can refine thee out of a Clod of Earth. Qui non eras, factus•es; Qui non eris fies.
Out of the Earth comes the bread we eate, that bread after it passeth through severall concoctions is alter'd and chang'd into blood, then convey'd throughout the parts of the body,
Out of the Earth comes the bred we eat, that bred After it passes through several concoctions is altered and changed into blood, then conveyed throughout the parts of the body,
We may behold a tall lofty tree to arise out of a little seed. If you demande, saith Gregory the Great, vhi latet fortitudo ligni, asperitas corticis? viriditas foliorum? whence was deriv'd the solidity of the wood? the superficiall roughnesse of the barke? the flourishing greennesse of the leaues? experience testifies it proceeded from the spreading vertue, which lay treasur'd vp in the seed. what marvaile then if He that from a small seed dayly extracts the wood, fruit,
We may behold a tall lofty tree to arise out of a little seed. If you demand, Says Gregory the Great, vhi latet fortitudo ligni, asperitas corticis? Viriditas foliorum? whence was derived the solidity of the wood? the superficial roughness of the bark? the flourishing greenness of the leaves? experience Testifies it proceeded from the spreading virtue, which lay treasured up in the seed. what marvel then if He that from a small seed daily extracts the wood, fruit,
and haire out of the least remainder of our dust? And having grafted them into the former stock of the same flesh, commands againe breath, and warmeth into that flesh, blood into those veines, strength into those bones, and beautifies those heires with a fresher hew. Tertullian thought good to demonstrate the resurrection from the Phoenix, springing vp new-liv'd out of her owne ashes; from the flyes lying dead all the Winter, and reviving with the heate of the Sunne in the Summer; from the dayes expiring at night, and rising next morne attir'd with light; from the Earths decay in the Winter, and its budding, and blossoming in the Spring, & so concludes omnia pereundo servantur, omnia interitu reformantur, all things are preserv'd by perishing, and perfected by dying.
and hair out of the least remainder of our dust? And having grafted them into the former stock of the same Flesh, commands again breath, and warmeth into that Flesh, blood into those Veins, strength into those bones, and beautifies those Heirs with a fresher hew. Tertullian Thought good to demonstrate the resurrection from the Phoenix, springing up new-lived out of her own Ashes; from the flies lying dead all the Winter, and reviving with the heat of the Sun in the Summer; from the days expiring At night, and rising next morn attired with Light; from the Earth's decay in the Winter, and its budding, and blossoming in the Spring, & so concludes omnia pereundo servantur, omnia interitu reformantur, all things Are preserved by perishing, and perfected by dying.
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Whence it inevitably followes that Man, the Lord and master of the vniverse, for whose sake the Creatures partake their thriving vicissitudes cannot dye for ever;
Whence it inevitably follows that Man, the Lord and master of the universe, for whose sake the Creatures partake their thriving vicissitudes cannot die for ever;
but his death must needs be better then his former life, because out of it he shall not meerely be restor'd to what he lost, but be possess'd of much more then ever before he had title to.
but his death must needs be better then his former life, Because out of it he shall not merely be restored to what he lost, but be possessed of much more then ever before he had title to.
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for so much lies open in the verbe NONLATINALPHABET shall quicken; He which rais'd Christ from the dead shall also quicken, which is the benefit that redounds to vs, vpon the raising of our mortall bodies.
for so much lies open in the verb shall quicken; He which raised christ from the dead shall also quicken, which is the benefit that redounds to us, upon the raising of our Mortal bodies.
Oecumenius observes the Apostle sayes not NONLATINALPHABET, but NONLATINALPHABET, to put a difference betwixt raising the Iust, & vnjust. All shall have NONLATINALPHABET, their rising againe to life, but all shall not be quickn'd. NONLATINALPHABET is of a larger extent then NONLATINALPHABET, it is not to life alone,
Oecumenius observes the Apostle Says not, but, to put a difference betwixt raising the Just, & unjust. All shall have, their rising again to life, but all shall not be quickened. is of a larger extent then, it is not to life alone,
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They shall not be quickn'd in the Ranke of Saints to liue with Christ in the sight of God. It were well with these Wretches if the Sea, and the Graue might still retaine them;
They shall not be quickened in the Rank of Saints to live with christ in the sighed of God. It were well with these Wretches if the Sea, and the Grave might still retain them;
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Better still to say to the wormes, you are my brethren, and sisters, and to corruption, thou art my mother, then having broke off alliance with them, to be in a farre worse family of damned Spirits, and tormented Ghosts.
Better still to say to the worms, you Are my brothers, and Sisters, and to corruption, thou art my mother, then having broke off alliance with them, to be in a Far Worse family of damned Spirits, and tormented Ghosts.
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Not one wicked man did rise when Christ rose, to premonish vs that none shall feele the benefit of his quickning Spirit but such who are incorporated into Him by a liuely faith.
Not one wicked man did rise when christ rose, to premonish us that none shall feel the benefit of his quickening Spirit but such who Are incorporated into Him by a lively faith.
He is Judge of all, and shall raise all; He is head of his owne body, and shall quicken his owne members. As Judge, He shall draw all to his tribunall seate,
He is Judge of all, and shall raise all; He is head of his own body, and shall quicken his own members. As Judge, He shall draw all to his tribunal seat,
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and in flaming fire shall render vengeance to them that have not knowne God, nor obey'd the Gospell. As head, He knowes his owne members; and the cloud shall catch them vp, and they shall liue for ever with the Lord in permanent felicity. Though their bodies in this transitory state be mortall, vile bodies which must be destroy'd, yet I cannot set out the glory of them,
and in flaming fire shall render vengeance to them that have not known God, nor obeyed the Gospel. As head, He knows his own members; and the cloud shall catch them up, and they shall live for ever with the Lord in permanent felicity. Though their bodies in this transitory state be Mortal, vile bodies which must be destroyed, yet I cannot Set out the glory of them,
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When our bodies rise glorify'd, they will be enrich'd with such a spirituall quality that like spirits they shall be sustain'd by the power of God without the helpe of all naturall meanes.
When our bodies rise glorified, they will be enriched with such a spiritual quality that like spirits they shall be sustained by the power of God without the help of all natural means.
Some thinke they are call'd spirituall bodies in respect of their operation, their strength, and agility being so great, vt licet adsit motio, absit fatigatio, that in the pure heaven aboue the cloudes they will move vpward, and downeward, or what way they please, without defatigation, whereas now we cannot so much as walke forword, or performe any act without wearinesse. I conceive that exposition, which the Master of the Schooles addes in the 3. part of his Summes, to be most satisfying. The bodies, saith he, which shall be quickn'd, are term'd spirituall, because in that state of glory the body shall be wholy subject to the spirits direction without reluctation, or strugling of the flesh.
some think they Are called spiritual bodies in respect of their operation, their strength, and agility being so great, vt licet Adsit Motio, absit fatigatio, that in the pure heaven above the Clouds they will move upward, and downward, or what Way they please, without defatigation, whereas now we cannot so much as walk foreword, or perform any act without weariness. I conceive that exposition, which the Master of the Schools adds in the 3. part of his Sums, to be most satisfying. The bodies, Says he, which shall be quickened, Are termed spiritual, Because in that state of glory the body shall be wholly Subject to the spirits direction without reluctation, or struggling of the Flesh.
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We will let slippe these subtleties, being desirous to be thankfull, and not curious. 'Tis enough we are assur'd our fraile bodies shall be conformable to Christ's glorious body.
We will let slip these subtleties, being desirous to be thankful, and not curious. It's enough we Are assured our frail bodies shall be conformable to Christ's glorious body.
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Thus God reserves our best dish last, he blesseth our later end, as he did Iob's, more then our beginning. The wombe of the grave shall give backe our bodies in greater perfection then we receiv'd them from our Mothers Belly.
Thus God reserves our best dish last, he Blesses our later end, as he did Iob's, more then our beginning. The womb of the grave shall give back our bodies in greater perfection then we received them from our Mother's Belly.
The olde ragged Coate of our flesh shall be scour'd from all naturall infirmities, and as a recompence for mouldring in the earth it shall be overclad with a vestment of immortall glory. But who are these that may live,
The old ragged Coat of our Flesh shall be scoured from all natural infirmities, and as a recompense for mouldering in the earth it shall be overclad with a vestment of immortal glory. But who Are these that may live,
and die in expectation of such a blisse? They are such, in whom the spirit of Christ keepes a standing house to dwell in, which is the period of my Text,
and die in expectation of such a bliss? They Are such, in whom the Spirit of christ keeps a standing house to dwell in, which is the Period of my Text,
and the condition requir'd to qualifie vs for rising with Christ, the residing, or inhabiting of the Spirit in vs. He that rais'd Christ from the dead, shall also quicken your mortall bodies by his spirit that dwells in you.
and the condition required to qualify us for rising with christ, the residing, or inhabiting of the Spirit in us He that raised christ from the dead, shall also quicken your Mortal bodies by his Spirit that dwells in you.
Paraeus herein well notes that this metaphor NONLATINALPHABET placeth the spirit of God in vs, non tanquam Hospitem, not as a stranger, without respect, but as an inhabitant, whose tenure should hold so long as life holds.
Pareus herein well notes that this metaphor places the Spirit of God in us, non tanquam Hospitem, not as a stranger, without respect, but as an inhabitant, whose tenure should hold so long as life holds.
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So that if we hope to rise in a glorify'd estate, we must not be contented with a flash of the spirit, which is no sooner receiv'd then lost, as it was with Saul, but we are to labour that the spirit may have a state of perpetuity in the whole man.
So that if we hope to rise in a glorified estate, we must not be contented with a flash of the Spirit, which is no sooner received then lost, as it was with Saul, but we Are to labour that the Spirit may have a state of perpetuity in the Whole man.
For if our frequent recidivations, or relapses into sinfull courses doe so grieue his Holynesse that he quite forsakes our houses of Clay before their dissolution, it will be in vaine to expect that after death He should repaire them a new, and provide for us houses without hands, and eternall in heaven. It is a measured truth, Our bodies cannot be glorified at the comming of Christ, except our soules bee first sanctified by the Spirit of Christ inhabiting in us.
For if our frequent recidivations, or relapses into sinful courses do so grieve his Holiness that he quite forsakes our houses of Clay before their dissolution, it will be in vain to expect that After death He should repair them a new, and provide for us houses without hands, and Eternal in heaven. It is a measured truth, Our bodies cannot be glorified At the coming of christ, except our Souls be First sanctified by the Spirit of christ inhabiting in us.
I grant 'tis the gracious office of the holy Ghost to seale us to the day of Redemption, but if men shall slight, and have no regard of the seale, delighting to raze out his holy impressions, whereby their soules become instar rasae tabulae, like a bare, empty table-booke, wherein no characters of piety are sensible,
I grant it's the gracious office of the holy Ghost to seal us to the day of Redemption, but if men shall slight, and have no regard of the seal, delighting to raze out his holy impressions, whereby their Souls become instar rasae tabulae, like a bore, empty table-book, wherein no characters of piety Are sensible,
& visible, how can they make account that his Eye of Providence should watch their bodies when they lye in the dust, and bring them out to happinesse? It is his goodnesse to consecrate our bodies as Temples for Himself to dwell in,
& visible, how can they make account that his Eye of Providence should watch their bodies when they lie in the dust, and bring them out to happiness? It is his Goodness to consecrate our bodies as Temples for Himself to dwell in,
but if we debase, and demolish these his Temples by sitting upon the Lees, and persisting in lewd impurities, he will abandon these his dwellings, and destroy us for destroying them.
but if we debase, and demolish these his Temples by sitting upon the Lees, and persisting in lewd Impurities, he will abandon these his dwellings, and destroy us for destroying them.
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For if our Saviour was so angry with them, which polluted the materiall temple that he made a whip, and scourg'd them thence, much more will the fury of his indignation burne against such, who cease not to prostitute his spirituall Temples to all filthinesse and uncleanesse.
For if our Saviour was so angry with them, which polluted the material temple that he made a whip, and scourged them thence, much more will the fury of his Indignation burn against such, who cease not to prostitute his spiritual Temples to all filthiness and uncleanness.
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and vex'd with the burthen of their corruptions, not onely the creatures saith S. Paul, but all wee, which have receiv'd the first fruits of the Spirit, we, which are Apostles, and Teachers of the Church, doe sigh,
and vexed with the burden of their corruptions, not only the creatures Says S. Paul, but all we, which have received the First fruits of the Spirit, we, which Are Apostles, and Teachers of the Church, do sighs,
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If I were to preach to a Congregation, which like some in the Acts did not know there was a holy Ghost, I could spinne, and draw out my discourse to a vast extent, by describing the Notes, and Markes of the Spirits inhabiting in us, by laying down the meanes how to retaine his comfortable dwelling with us,
If I were to preach to a Congregation, which like Some in the Acts did not know there was a holy Ghost, I could spin, and draw out my discourse to a vast extent, by describing the Notes, and Marks of the Spirits inhabiting in us, by laying down the means how to retain his comfortable Dwelling with us,
but here, where knowledge wants not the roote of Iudgement, my endeavour is to speak Multùm, non Multa; rarather much in a Litle, then exceeding Much, and yet very litle.
but Here, where knowledge Wants not the root of Judgement, my endeavour is to speak Multùm, non Multa; rarather much in a Little, then exceeding Much, and yet very little.
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Now blessed be the God, and Father of our Lord Iesus Christ, which according to his abundant mercy hath begotteen us againe to a lively hope by the Resurrection of Iesus Christ from the dead to an inheritance incorruptible, undefil'd, that fadeth not away,
Now blessed be the God, and Father of our Lord Iesus christ, which according to his abundant mercy hath begotteen us again to a lively hope by the Resurrection of Iesus christ from the dead to an inheritance incorruptible, undefiled, that fades not away,
