Certaine sermons preached upon severall occasions viz. The vvay to prosper. The vvay to be content. The vvay to vvell-doing. A summer sermon. A vvinter sermon. Vnknowne kindnesse. The poore mans hope. By Iohn Gore Rector of Wenden-lofts in Essex.
and make a glorious celestial lustre in the eyes of all beholders, but if once they decline from that pitch and fall downe to the earth (as many times they doe) they vanish,
and make a glorious celestial lustre in the eyes of all beholders, but if once they decline from that pitch and fallen down to the earth (as many times they do) they vanish,
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but if once he decline from that pitch, and fall downe from a godly conversation, into any earthly, base, ungodly disposition, tis a venture but his prosperity will vanish away,
but if once he decline from that pitch, and fallen down from a godly Conversation, into any earthly, base, ungodly disposition, this a venture but his Prosperity will vanish away,
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but if a man doth desire true prosperity, that God indeed should prosper him, and give a blessing to all that belongs unto him, let him take the course that Vzziah sometime did, let him seeke the Lord,
but if a man does desire true Prosperity, that God indeed should prosper him, and give a blessing to all that belongs unto him, let him take the course that Uzziah sometime did, let him seek the Lord,
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Now because the whole hope of our prosperitie, and Gods successe, depends onely upon our piety in seeking of God, I will therefore branch it out into foure circumstances, which like the foure Rivers of Eden, shall (I trust) water this Garden-plot of God,
Now Because the Whole hope of our Prosperity, and God's success, depends only upon our piety in seeking of God, I will Therefore branch it out into foure Circumstances, which like the foure rivers of Eden, shall (I trust) water this Garden plot of God,
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and intended to make warre upon them, they made friendship with Blastus the Kings Chamberlaine, and sought by all meanes possible to get into favour with him againe;
and intended to make war upon them, they made friendship with Blastus the Kings Chamberlain, and sought by all means possible to get into favour with him again;
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and therefore when wee know that he is displeased with us, as justly hee may (for as David saith) Wee provoke him every day, then let us doe as they did,
and Therefore when we know that he is displeased with us, as justly he may (for as David Says) we provoke him every day, then let us do as they did,
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we have all of us lost the favour of God by our sinnes, and except wee seeke to regaine and recover it by our prayers and repentance, wee must never look to prosper.
we have all of us lost the favour of God by our Sins, and except we seek to regain and recover it by our Prayers and Repentance, we must never look to prosper.
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and make least conscience to serve and seeke the Lord, they that live altogether by usury and oppression, by bribery and extortion, by fraud and ill dealing, that have not God in all their thoughts, who prosper more than they? I answer to that,
and make least conscience to serve and seek the Lord, they that live altogether by Usury and oppression, by bribery and extortion, by fraud and ill dealing, that have not God in all their thoughts, who prosper more than they? I answer to that,
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A man never truely prospers till hee come to have Gaius his prosperity, whereof you shall read in the third Epistle of S. Iohn, vers. 2. I wish above all things that thou maist prosper, even as thy soule prospereth.
A man never truly prospers till he come to have Gaius his Prosperity, whereof you shall read in the third Epistle of S. John, vers. 2. I wish above all things that thou Mayest prosper, even as thy soul prospereth.
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And the same mind doe all Gods faithfull servants beare, prosper or not prosper, thrive or not thrive, rewarded or not rewarded, all is one to them, they will and are resolved to serve and seeke the Lord.
And the same mind do all God's faithful Servants bear, prosper or not prosper, thrive or not thrive, rewarded or not rewarded, all is one to them, they will and Are resolved to serve and seek the Lord.
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that were NONLATINALPHABET, (as the Apostle speakes) an affection of dishonour, and would discover a kinde of basenesse in Gods servants to seeke him onely for their owne ends;
that were, (as the Apostle speaks) an affection of dishonour, and would discover a kind of baseness in God's Servants to seek him only for their own ends;
Secondly, to rectifie the affection of them that serve him, that they may learne not to linger after that which God in his wisedome sees good to hold them short of.
Secondly, to rectify the affection of them that serve him, that they may Learn not to linger After that which God in his Wisdom sees good to hold them short of.
as 'tis in Iob, chap. 21. 15. Who is the Almighty that wee should serve him? and what profit should we have if wee pray unto him? Such men as these, the more outwardly happy they are; the more undoubtedly miserable;
as it's in Job, chap. 21. 15. Who is the Almighty that we should serve him? and what profit should we have if we pray unto him? Such men as these, the more outwardly happy they Are; the more undoubtedly miserable;
Why would God suffer such flagitious villaines to have their will without controule? God himselfe is pleased to give an account of it, 1 Sam. 2. 25. Because (saith the text) he would destroy them: this is the event and issue of a wicked mans prosperity.
Why would God suffer such flagitious villains to have their will without control? God himself is pleased to give an account of it, 1 Sam. 2. 25. Because (Says the text) he would destroy them: this is the event and issue of a wicked men Prosperity.
then doe you usurers, oppressors, corn ▪ mongers, and such others, those mercatores humanarum calamitatum (as Nazianzen calls them) those that make merchandise of poore mens miseries,
then do you usurers, Oppressors's, corn ▪ mongers, and such Others, those mercatores humanarum Calamities (as Nazianzen calls them) those that make merchandise of poor men's misery's,
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then doe they prosper, then doe they thrive, then doe they flourish like greene bay-trees; when others decay, then doe they flourish, then is their spring, their flourishing time.
then do they prosper, then do they thrive, then do they flourish like green Bay-trees; when Others decay, then do they flourish, then is their spring, their flourishing time.
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as if he had said, I sought on earth in his mansion, in his dwelling-place, thence hee was gone, there he was not to be found ▪ afterward I sought him in heaven, to see if I could finde him there among the Saints and blessed soules above, there hee was not to be found:
as if he had said, I sought on earth in his mansion, in his dwelling-place, thence he was gone, there he was not to be found ▪ afterwards I sought him in heaven, to see if I could find him there among the Saints and blessed Souls above, there he was not to be found:
Where was he then? Verily he was gone downe, as is said of Iudas, Act. 1. 25. NONLATINALPHABET, gone downe to his owne place, gone downe to hell, there David might have found him,
Where was he then? Verily he was gone down, as is said of Iudas, Act. 1. 25., gone down to his own place, gone down to hell, there David might have found him,
The consideration whereof may be a stay unto us against that great temptation that troubled David and Ieremy, and still troubles them that are weake in faith, to see the prosperity of wicked men, to see it goe well with them that be evill,
The consideration whereof may be a stay unto us against that great temptation that troubled David and Ieremy, and still Troubles them that Are weak in faith, to see the Prosperity of wicked men, to see it go well with them that be evil,
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Dost thou see an ungodly man laden with wealth, honour and ease? dost thou see an hypocrite and an evill liver blest as Esau was with the dew of heaven and the fatnesse of the earth;
Dost thou see an ungodly man laden with wealth, honour and ease? dost thou see an hypocrite and an evil liver blessed as Esau was with the due of heaven and the fatness of the earth;
but lie wallowing in that which God abhors, and stand chargeable in their soules with that which separates and divides betwixt man and his God? why, be not discomforted at it, be not disquieted with it, do not fret thy selfe because of the ungodly,
but lie wallowing in that which God abhors, and stand chargeable in their Souls with that which separates and divides betwixt man and his God? why, be not discomforted At it, be not disquieted with it, do not fret thy self Because of the ungodly,
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and this is the case of wicked wealthy men, they thinke they are NONLATINALPHABET, unmoveable and fastned on a rocke that never shall be moved; but they are deceived;
and this is the case of wicked wealthy men, they think they Are, Unmovable and fastened on a rock that never shall be moved; but they Are deceived;
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God that knowes their standing, tels us hee hath set themon slippery places, and it will not be long ere God send some death, some judgement, some evill angell or other to give them such a sudden justle, such a sudden rush, that without great mercy on Gods part,
God that knows their standing, tells us he hath Set themon slippery places, and it will not be long ere God send Some death, Some judgement, Some evil angel or other to give them such a sudden justle, such a sudden rush, that without great mercy on God's part,
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And this is the first point I desire to have handled, namely, that the right way for a man to prosper indeed is to serve and seeke the Lord, whosoever prospers without seeking of God, his prosperitie in this world, shall be his ruine and perdition in the world to come.
And this is the First point I desire to have handled, namely, that the right Way for a man to prosper indeed is to serve and seek the Lord, whosoever prospers without seeking of God, his Prosperity in this world, shall be his ruin and perdition in the world to come.
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They that would find the Lord must seeke him sorrowing, with sad and heavie hearts, bewailing and bemoaning their owne miserable estate through sinne before God,
They that would find the Lord must seek him sorrowing, with sad and heavy hearts, bewailing and bemoaning their own miserable estate through sin before God,
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the best and truest lamentation in the world is to lament after the Lord, and a man hath never so just a cause to lament as when the Lord for sinne is departed from him.
the best and Truest lamentation in the world is to lament After the Lord, and a man hath never so just a cause to lament as when the Lord for sin is departed from him.
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saith Micha, Yee have taken away my gods, and doe yee aske me what I aile? can yee blame a man that hath lost his gods to be out of quiet? If Micha could find in his heart to lament for the losse of a false god, a god of his owne making,
Says Micah, Ye have taken away my God's, and do ye ask me what I ail? can ye blame a man that hath lost his God's to be out of quiet? If Micah could find in his heart to lament for the loss of a false god, a god of his own making,
as good gods as that lying at the backe of the fire, warming a man or roasting of meate, (as Esay speakes) shall a Christian finde in his heart to lose the true God, the God of all comfort and consolation,
as good God's as that lying At the back of the fire, warming a man or roasting of meat, (as Isaiah speaks) shall a Christian find in his heart to loose the true God, the God of all Comfort and consolation,
Certainely, hee that can lament for the losse of his goods, and cannot lament for the losse of his God, is worthy to lose both his goods and his God for ever.
Certainly, he that can lament for the loss of his goods, and cannot lament for the loss of his God, is worthy to loose both his goods and his God for ever.
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observe therefore what a despicable, contemptible terme God gives their prayers, hee cals them ululatus, howlings, like the howlings of a Dogge, or a Wolfe, which is a most harsh unpleasing note in the eare of a man;
observe Therefore what a despicable, contemptible term God gives their Prayers, he calls them ululatus, howlings, like the howlings of a Dog, or a Wolf, which is a most harsh unpleasing note in the ear of a man;
and therefore if anie man find himselfe to be NONLATINALPHABET of such a hard and dry and brawny temper that he cannot cry with his eyes let him cry with his heart, and it is enough.
and Therefore if any man find himself to be of such a hard and dry and brawny temper that he cannot cry with his eyes let him cry with his heart, and it is enough.
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As it is said of our Saviour, Heb. 4. 6. That in the dayes of his flesh he offered prayers and supplications NONLATINALPHABET, with strong cries and teares unto God, hee did not onely cry but he cried strongly, he did even straine himselfe in this prayers with the greatest vehemency that possibly he could:
As it is said of our Saviour, Hebrew 4. 6. That in the days of his Flesh he offered Prayers and supplications, with strong cries and tears unto God, he did not only cry but he cried strongly, he did even strain himself in this Prayers with the greatest vehemency that possibly he could:
as the Disciples awaked our Saviour when he slept in the ship, Mat. 8. If a mother heare her child cry out right, cry heartily and strongly, what-ever shee is a doing shee will lay it aside and run to still her child:
as the Disciples awaked our Saviour when he slept in the ship, Mathew 8. If a mother hear her child cry out right, cry heartily and strongly, whatever she is a doing she will lay it aside and run to still her child:
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for that I refer you to an instance in Scripture, 1 Sam. 1. 9, 10. In 1 Chro. 4. 9, 10. It is said of Iabez who was a man of sorrow, that he was more honourable than all his brethren, God prospered him and blessed him more than all the rest;
for that I refer you to an instance in Scripture, 1 Sam. 1. 9, 10. In 1 Chro 4. 9, 10. It is said of Jabez who was a man of sorrow, that he was more honourable than all his brothers, God prospered him and blessed him more than all the rest;
and inlarge my coast, and that thy hand might be with me, and that thou wouldest keepe me from evill, that it may not grieve me, and (saith the text) God granted him that which he requested:
and enlarge my coast, and that thy hand might be with me, and that thou Wouldst keep me from evil, that it may not grieve me, and (Says the text) God granted him that which he requested:
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and shall undoubtedly receive either what hee doth aske or what hee should aske: he then that desires to prosper let him seeke the Lord this way, dolenter sorrowfully.
and shall undoubtedly receive either what he does ask or what he should ask: he then that Desires to prosper let him seek the Lord this Way, Dolenter sorrowfully.
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yet he cannot abide cor divisum, a cloven heart, a heart parted and divided within it selfe, which makes a man to be (as Saint Iames cals him) NONLATINALPHABET, a double minded man;
yet he cannot abide cor Divisum, a cloven heart, a heart parted and divided within it self, which makes a man to be (as Saint James calls him), a double minded man;
I will give you an instance in one or two, 1 Chron. 10. the two last verses, it is said, that Saul died for the sinne that he sinned against the Lord:
I will give you an instance in one or two, 1 Chronicles 10. the two last Verses, it is said, that Saul died for the sin that he sinned against the Lord:
when he sought him, & God would not answer him? the bestanswer that I can give is this, Non videtur fieri quod non legitim• fit, that which is not done rightly and sincerely as it ought to be done is counted as not done in the sight of God; Sauls seeking of God was counted as not seeking of God,
when he sought him, & God would not answer him? the bestanswer that I can give is this, Non videtur fieri quod non legitim• fit, that which is not done rightly and sincerely as it ought to be done is counted as not done in the sighed of God; Saul's seeking of God was counted as not seeking of God,
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because he sought him not sincerely as he ought to seeke him, you may see the like in another kind, 2 Kin. 17. 32, 33. it is said the Samaritan-Assyrians that mongrell brood, which were transplanted out of Assyria into Samaria, that they feared the Lord and served their owne gods also, and the next vers.
Because he sought him not sincerely as he ought to seek him, you may see the like in Another kind, 2 Kin. 17. 32, 33. it is said the Samaritan-Assyrians that mongrel brood, which were transplanted out of Assyria into Samaria, that they feared the Lord and served their own God's also, and the next vers.
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as contrarily, he that feares not God hath this curse, that God will give him such a trembling heart that hee shall feare every thing but God, idols and divels and all,
as contrarily, he that fears not God hath this curse, that God will give him such a trembling heart that he shall Fear every thing but God, Idols and Devils and all,
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Labia dolosasi in sermonibus sint, saltem in orationibus non sint, deceitfull lips and a double tongue if they be found in our other speeches, let them not be found in our prayers in any case (saith S. Aug.) God forbid that a Christian should double and dissemble with God and the world in his devotions;
Labia dolosasi in sermonibus sint, Saltem in orationibus non sint, deceitful lips and a double tongue if they be found in our other Speeches, let them not be found in our Prayers in any case (Says S. Aug.) God forbid that a Christian should double and dissemble with God and the world in his devotions;
that is, as we may apply it to our purpose, he that makes Religion a cloake to cover and colour his deceit, he that makes devotion a veile to hide his sinnes, such an one shall never prosper;
that is, as we may apply it to our purpose, he that makes Religion a cloak to cover and colour his deceit, he that makes devotion a veil to hide his Sins, such an one shall never prosper;
As we say, Nullum tempus occurrit Regi; so no time comes amisse to God, morning or evening, midday or midnight, all times are alike for that matter, a man can never come unseasonably with a suite to God, Exod. 18. Moses sate from morning till night to heare the causes of the people,
As we say, Nullum Tempus occurrit King; so no time comes amiss to God, morning or evening, midday or midnight, all times Are alike for that matter, a man can never come unseasonably with a suit to God, Exod 18. Moses sat from morning till night to hear the Causes of the people,
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but there is one above, Iesus Christ the righteous that sits continually NONLATINALPHABET, Heb. 1, on the right hand of Majestie on high to heare the causes and complaints of his poore people and to receive and present our petitions to the divine Majestie and is never weary of it, come when we will he is at leasure to heare us.
but there is one above, Iesus christ the righteous that sits continually, Hebrew 1, on the right hand of Majesty on high to hear the Causes and complaints of his poor people and to receive and present our petitions to the divine Majesty and is never weary of it, come when we will he is At leisure to hear us.
It is a prety observation that S. Augustine makes out of the parable proposed by our Saviour, Luke 11. where he that knockt at midnight to borrow bread of his neighbour, found all the whole family asleepe, onely the master of the house was awake,
It is a pretty observation that S. Augustine makes out of the parable proposed by our Saviour, Lycia 11. where he that knocked At midnight to borrow bred of his neighbour, found all the Whole family asleep, only the master of the house was awake,
Nullus de janitoribus respondit, none of all the porters, none of all the servants, none of all the children made him any answer, they were all asleepe, onely the master was awake,
Nullus de janitoribus respondit, none of all the porters, none of all the Servants, none of all the children made him any answer, they were all asleep, only the master was awake,
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Iust so it fares with us when wee knocke and call at the doore of heaven for any mercie, none of all the Prophets nor Apostles, none of all the blessed Saints departed make us any answer;
Just so it fares with us when we knock and call At the door of heaven for any mercy, none of all the prophets nor Apostles, none of all the blessed Saints departed make us any answer;
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alas, they heare us not, they sleepe in peace and are at rest from their labours, onely God Almightie, who is the Master and Maker of that blessed familie, hee,
alas, they hear us not, they sleep in peace and Are At rest from their labours, only God Almighty, who is the Master and Maker of that blessed family, he,
I take it the true reason was, because Iacob should not be too curious in looking and gazing upon that humane shape, wherein this great Angel Christ appeared;
I take it the true reason was, Because Iacob should not be too curious in looking and gazing upon that humane shape, wherein this great Angel christ appeared;
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for he it was that wrastled with Iacob, but their conceit is, that the Angell which wrastled with Iacob all night, desired to depart when the morning appeared,
for he it was that wrestled with Iacob, but their conceit is, that the Angel which wrestled with Iacob all night, desired to depart when the morning appeared,
and 'tis possible for a man to be early up and never the neere, but hee that riseth early to pray and seeke the Lord, shall be sure not to lose his labour,
and it's possible for a man to be early up and never the near, but he that Riseth early to pray and seek the Lord, shall be sure not to loose his labour,
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hee that will not seeke him in peace, shall hardly finde him in trouble; hee that will not seeke him in health, shall not easily find him in sicknesse,
he that will not seek him in peace, shall hardly find him in trouble; he that will not seek him in health, shall not Easily find him in sickness,
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the first thing you do in the morning, let it be seeke God, never thinke your selves drest till that be done, let thy soules have a morning draught as wel as thy body, I mean a morning prayer to fence it against the infectious ayre of the world:
the First thing you do in the morning, let it be seek God, never think your selves dressed till that be done, let thy Souls have a morning draught as well as thy body, I mean a morning prayer to fence it against the infectious air of the world:
so when the wombe of the morning is in travell, who can tell what a day may bring forth, may be albus, may be ater dies, may be a white, a happy, a comfortable day;
so when the womb of the morning is in travel, who can tell what a day may bring forth, may be Albus, may be ater die, may be a white, a happy, a comfortable day;
wee doe not know what a day may bring forth, whether judgement or mercy, whether good or bad events (therefore to prevent the worst, 'tis good to make sure worke for our owne safetie,
we do not know what a day may bring forth, whither judgement or mercy, whither good or bad events (Therefore to prevent the worst, it's good to make sure work for our own safety,
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namely to seeke the Lord in the morning and then come what will come, all shall be for the best, God will turne it all to good Omnia cooperantur, &c. Rom. 8. All things worke together for good to them that love God.
namely to seek the Lord in the morning and then come what will come, all shall be for the best, God will turn it all to good Omnia cooperantur, etc. Rom. 8. All things work together for good to them that love God.
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and therefore if you see one that followes his calling, and is not followed with Gods blessing, it may justly be suspected, that such a one restraineth prayer from Almighty God,
and Therefore if you see one that follows his calling, and is not followed with God's blessing, it may justly be suspected, that such a one restraineth prayer from Almighty God,
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as Eliphaz told Iob in another case, Iob 15. 4. Now 'tis just with God to restraine prosperity from them that restraine their prayers from him, 'tis just with God to withhold his blessing from those that have not the care nor the grace to aske it.
as Eliphaz told Job in Another case, Job 15. 4. Now it's just with God to restrain Prosperity from them that restrain their Prayers from him, it's just with God to withhold his blessing from those that have not the care nor the grace to ask it.
We little thinke when wee lie downe in our beds as a dogge lies downe in a kennell, without any prayer, any ejaculation, any good motion to God-ward, we little thinke that God is so neere us that hee is about our beds,
We little think when we lie down in our Beds as a dog lies down in a kennel, without any prayer, any ejaculation, any good motion to Godward, we little think that God is so near us that he is about our Beds,
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Againe, when wee walke in Circuitus, walke the Devils round from one sinne to another, from one vanity to another, from one ill company to another, we little thinke that God is about our paths,
Again, when we walk in Circuitus, walk the Devils round from one sin to Another, from one vanity to Another, from one ill company to Another, we little think that God is about our paths,
In what place soever we seeke God, in bed or up, within doore or without, in the field or in the road, we shall be sure to finde him to our comfort and protection.
In what place soever we seek God, in Bed or up, within door or without, in the field or in the road, we shall be sure to find him to our Comfort and protection.
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We have an expresse law for it, Deut 12. 5. In that place which the Lord your God shall chuse to put his name in, in that his habitation shall ye seeke unto him.
We have an express law for it, Deuteronomy 12. 5. In that place which the Lord your God shall choose to put his name in, in that his habitation shall you seek unto him.
as being procul • fano, farre from the Sanctuary, and consequently out of Gods protection; for they that are thus out of the one, are out of the other also.
as being procul • fano, Far from the Sanctuary, and consequently out of God's protection; for they that Are thus out of the one, Are out of the other also.
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whereupon Saint Austin notes, Si non descendisset, fortasse in latrones non incidisset, had he not been descending and going downeward from God and from his Church, peradventure hee had not fallen into the hands of theeves.
whereupon Saint Austin notes, Si non descendisset, Fortasse in Latrones non incidisset, had he not been descending and going downward from God and from his Church, Peradventure he had not fallen into the hands of thieves.
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but either for no••lty and fashion sake, or for company to doe as others doe, or for some other sinister respect, they doe not make it their errand, their aime,
but either for no••lty and fashion sake, or for company to do as Others do, or for Some other sinister respect, they do not make it their errand, their aim,
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That love what? that love Ierusalem, that love the Church of God, that love the word of God, that love the Ministers of God, that love the ordinances of God, they shall prosper (saith David, Psal. 122. 6, 9.) If they doe not prosper outwardly, they shall prosper inwardly,
That love what? that love Ierusalem, that love the Church of God, that love the word of God, that love the Ministers of God, that love the ordinances of God, they shall prosper (Says David, Psalm 122. 6, 9.) If they do not prosper outwardly, they shall prosper inwardly,
and wine, and oyle in abundance, they should lay up gold as dust, and the gold of Ophir as the flints of the river, Iob 22. 24. these and the like were the promises of the Law.
and wine, and oil in abundance, they should lay up gold as dust, and the gold of Ophir as the flints of the river, Job 22. 24. these and the like were the promises of the Law.
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Now looke into the New Testament, and you shall finde the promises of the Gospell are cleane of another nature, most of them spirituall promises, promises of the pardon of sinnes, the peace of conscience, the joy in the Holy Ghost, and such like:
Now look into the New Testament, and you shall find the promises of the Gospel Are clean of Another nature, most of them spiritual promises, promises of the pardon of Sins, the peace of conscience, the joy in the Holy Ghost, and such like:
and is of such a conversation as becommeth the Gospell, if he have not temporall prosperity, he shall have that that is better for him, hee shall have the pardon of his sinnes, the favour of his God, the comfort of his conscience,
and is of such a Conversation as becomes the Gospel, if he have not temporal Prosperity, he shall have that that is better for him, he shall have the pardon of his Sins, the favour of his God, the Comfort of his conscience,
and the salvation of his soule, which are things of greater worth than all the outward happinesse under heaven, and will be a secret stay and comfort to the soule,
and the salvation of his soul, which Are things of greater worth than all the outward happiness under heaven, and will be a secret stay and Comfort to the soul,
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You know that the Prisoners in the Tower, Noblemen, and great men, and such others, they are in worse estate and condition than the poorest Waterbearer in the Citie:
You know that the Prisoners in the Tower, Noblemen, and great men, and such Others, they Are in Worse estate and condition than the Poorest Water bearer in the city:
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for why? though they have good diet, good lodging, good attendance, fine roomes, soft beds, curious wal•es, &c. yet they are sub ira, they are under the wrath and displeasure of the King,
for why? though they have good diet, good lodging, good attendance, fine rooms, soft Beds, curious wal•es, etc. yet they Are sub ira, they Are under the wrath and displeasure of the King,
for why? though hee have great friends, great meanes, and a great estate, yet he is, sub ira under the wrath and displeasure of God, and where-ever hee goes, the blacke clouds of Gods heavy vengeance hang over his head, ready upon every provocation to drop downe upon him.
for why? though he have great Friends, great means, and a great estate, yet he is, sub ira under the wrath and displeasure of God, and wherever he Goes, the black Clouds of God's heavy vengeance hang over his head, ready upon every provocation to drop down upon him.
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Now he that shall count himselfe more excellent than his neighbour, because hee excels him in outward things, in wealth and worldly goods, it is but (as one well compares it) as if a mud-wall that the Sunne shines upon, should boast it selfe against a wall of marble that stands in the shadow.
Now he that shall count himself more excellent than his neighbour, Because he excels him in outward things, in wealth and worldly goods, it is but (as one well compares it) as if a mudwall that the Sun shines upon, should boast it self against a wall of Marble that Stands in the shadow.
So shall we count a Christian poore and base because hee wants the wealth of the world? No, they are rich in another kinde, what he wants outwardly, he hath it inwardly, what he wants in meanes, he hath in grace,
So shall we count a Christian poor and base Because he Wants the wealth of the world? No, they Are rich in Another kind, what he Wants outwardly, he hath it inwardly, what he Wants in means, he hath in grace,
though he have not silver and gold, hee hath that which is better than either, hee hath the precious Pearle of Gods grace, which is of more value to inrich the soule,
though he have not silver and gold, he hath that which is better than either, he hath the precious Pearl of God's grace, which is of more valve to enrich the soul,
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Secondly, it is portable, it will accompany a man, wheresoever hee goes, hee shall carry it with him, NONLATINALPHABET, the friend of his bosome, the companion of his studie,
Secondly, it is portable, it will accompany a man, wheresoever he Goes, he shall carry it with him,, the friend of his bosom, the Companion of his study,
yea, when death it selfe comes to divest and strip him of all other riches, no death can strip him of that, it is a grace that shall never leave him till it bring him to glory.
yea, when death it self comes to divest and strip him of all other riches, no death can strip him of that, it is a grace that shall never leave him till it bring him to glory.
In regard whereof David having prayed for many temporall blessings in the behalfe of his people, Psal. 144. 12. 13, 14. that their sonnes might be tall and hardy,
In regard whereof David having prayed for many temporal blessings in the behalf of his people, Psalm 144. 12. 13, 14. that their Sons might be tall and hardy,
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and their daughters faire, their oxen strong to labour, their sheepe fertile and fruitfull, that there might be no commotion nor complaining in their streets;
and their daughters fair, their oxen strong to labour, their sheep fertile and fruitful, that there might be no commotion nor complaining in their streets;
frequent the house of God, seek the face of God, reverence the ministerie of the word, yeeld thy selfe to be wrought upon by the powerfull Gospell of Iesus Christ,
frequent the house of God, seek the face of God, Reverence the Ministry of the word, yield thy self to be wrought upon by the powerful Gospel of Iesus christ,
2 Thus you have heard the first point handled with the severall circumstances of it, touching mans duty, To seeke God: the next is Gods mercy, To prosper them that seeke him. God made him to prosper.
2 Thus you have herd the First point handled with the several Circumstances of it, touching men duty, To seek God: the next is God's mercy, To prosper them that seek him. God made him to prosper.
after when he came to blesse Esau, he gives him in a maner the verie same blessing, Vers. 39. Behold, thy dwelling shall be the fatnesse of the earth and the dew of heaven from above;
After when he Come to bless Esau, he gives him in a manner the very same blessing, Vers. 39. Behold, thy Dwelling shall be the fatness of the earth and the due of heaven from above;
but no mention is made of God in Esau's blessing as was in Iacobs. Doubtlesse this was a presage that Iacobs posterity, all true •sraelites, should depend upon God for those temporall blessings,
but no mention is made of God in Esau's blessing as was in Iacobs. Doubtless this was a presage that Iacobs posterity, all true •sraelites, should depend upon God for those temporal blessings,
but let me advise you, you that finde that the world doth favour you, and prosperity begins to come upon you, whom should you thanke for it? not thanke your selves,
but let me Advice you, you that find that the world does favour you, and Prosperity begins to come upon you, whom should you thank for it? not thank your selves,
Observe againe, that it is not barely said, God prospered him, but God made him to prosper (as it were) in despight of all those that sought and wish'd his undoing.
Observe again, that it is not barely said, God prospered him, but God made him to prosper (as it were) in despite of all those that sought and wished his undoing.
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NONLATINALPHABET, facit exoriri; no doubt there is many a one in the world that is such a Lueifuga, a hater of light and lover of darkenesse, whose deeds are so evill that the very Sunne in the heavens, is even loth to cast his beames and shine upon him;
, facit exoriri; no doubt there is many a one in the world that is such a Lueifuga, a hater of Light and lover of darkness, whose Deeds Are so evil that the very Sun in the heavens, is even loath to cast his beams and shine upon him;
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and there is many a plot of ground that is purchased, and possessed by so wicked an owner, that the very clouds of heaven are loth and unwilling to drop their fatnesse upon it,
and there is many a plot of ground that is purchased, and possessed by so wicked an owner, that the very Clouds of heaven Are loath and unwilling to drop their fatness upon it,
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againe, it were all one with God to make all poore as to make any rich (for he hath the making of both) but in his providence and wisedome he hath made some of both sorts, that the one might helpe themselves to heaven by supplying and relieving the necessities of the other.
again, it were all one with God to make all poor as to make any rich (for he hath the making of both) but in his providence and Wisdom he hath made Some of both sorts, that the one might help themselves to heaven by supplying and relieving the necessities of the other.
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And therefore for our owne parts, if we have any making, any promotion or prosperitie above our fellowes, we must confesse with David: That it is God that hath made us, and not we our selves;
And Therefore for our own parts, if we have any making, any promotion or Prosperity above our Fellows, we must confess with David: That it is God that hath made us, and not we our selves;
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if we be not rewarded on earth our reward shall be the greater in heaven, In coelis reposita est major compensatio (saith Calvin) the greatest reward is reserved in the heavens.
if we be not rewarded on earth our reward shall be the greater in heaven, In Coelis reposita est Major compensatio (Says calvin) the greatest reward is reserved in the heavens.
It is a pretty observation of Cajetan, upon that saying of God to Moses, Exo. 34. 1. Hew thee two Tables, Dola tibi, non mihi, ego enim non indigio tua dolatione:
It is a pretty observation of Cajetan, upon that saying of God to Moses, Exo. 34. 1. Hew thee two Tables, Dola tibi, non mihi, ego enim non indigio tua dolatione:
Hew to thy selfe, not for me, for I neede none of thy hewing, nor yet any of thy tables, it is for thy owne and thy peoples good that I bid thee hew them;
Hew to thy self, not for me, for I need none of thy hewing, nor yet any of thy tables, it is for thy own and thy peoples good that I bid thee hew them;
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for he that lives in sinne, he doth not love himselfe, for he goeth the way to undoe himselfe both here and ever, 2 Chro. 24. 20. Why transgresse ye the Commandements of the Lord that ye cannot prosper.
for he that lives in sin, he does not love himself, for he Goes the Way to undo himself both Here and ever, 2 Chro 24. 20. Why transgress you the commandments of the Lord that you cannot prosper.
so foolish men doe not know, at least will not know (This they willingly know not, as Saint Peter speakes) that sinne is such an enemie to them, that it doth hurt, kill,
so foolish men do not know, At least will not know (This they willingly know not, as Saint Peter speaks) that sin is such an enemy to them, that it does hurt, kill,
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Tu noli tibi esse malus, liberet te Dominus à te, &c. Be not thou an evill man to thy selfe, pray to God to deliver thee from thy selfe being an evill man,
Tu noli tibi esse malus, liberet te Dominus à te, etc. Be not thou an evil man to thy self, pray to God to deliver thee from thy self being an evil man,
The Scripture speakes of some that are sonnes of Belial, and daughters of Belial, (the sonnes of Eli were sonnes of Bel al, ▪ Sam. 2. and 1. Hannah saith to Eli, Count not thy hand-maid for a daughter of Belial) Now a son of Belial is taken generally for one exceedingly wicked, the very child of the devill, that lives absque jugo, without a yoake, without any feare of God before his eyes;
The Scripture speaks of Some that Are Sons of Belial, and daughters of Belial, (the Sons of Eli were Sons of Bel all, ▪ Sam. 2. and 1. Hannah Says to Eli, Count not thy handmaid for a daughter of Belial) Now a son of Belial is taken generally for one exceedingly wicked, the very child of the Devil, that lives absque Jugo, without a yoke, without any Fear of God before his eyes;
If any such be here, or if any of you that be here finde your selves to be such, that you are unprofitable members of the Commonwealth, that you doe, cannot prosper in your course of life, I will not say yee are sonnes of Belial (what have I to doe to judge you?) onely this let mee advise you, that you would consider with your selves what sinne it is that lies at your doores, and keepes Gods blessing out.
If any such be Here, or if any of you that be Here find your selves to be such, that you Are unprofitable members of the Commonwealth, that you do, cannot prosper in your course of life, I will not say ye Are Sons of Belial (what have I to do to judge you?) only this let me Advice you, that you would Consider with your selves what sin it is that lies At your doors, and keeps God's blessing out.
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We see it is the nature of a streame, if it be stopt in his course that he cannot make a way in his wonted channell, it will turne in upon it selfe and flow backe againe towards the fountaine,
We see it is the nature of a stream, if it be stopped in his course that he cannot make a Way in his wonted channel, it will turn in upon it self and flow back again towards the fountain,
so succesfully as you desire, then doe as the streame doth, remeate, flow backe, reflect, recoyle and turne in upon your selves, to see where the fault lies, what sinne is the cause of it (for that's the NONLATINALPHABET the object or barre that hinders good things from us) and when you have turned backe into your selves,
so successfully as you desire, then do as the stream does, remeate, flow back, reflect, recoil and turn in upon your selves, to see where the fault lies, what sin is the cause of it (for that's the the Object or bar that hinders good things from us) and when you have turned back into your selves,
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Let me intreat therefore your patient attention yet a little longer, and you shall heare what I have to say unto you, not in any biting or galling manner (I never delighted in that straine,) but in gentlenesse and mildnesse to teach you how to prosper.
Let me entreat Therefore your patient attention yet a little longer, and you shall hear what I have to say unto you, not in any biting or galling manner (I never delighted in that strain,) but in gentleness and mildness to teach you how to prosper.
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First, you that are tradesmen, Shop-keepers, Handicrafts-men, that have nothing to betake to but what your honest labours and endeavours must helpe you to;
First, you that Are Tradesmen, Shopkeepers, Handicraftsmen, that have nothing to betake to but what your honest labours and endeavours must help you to;
doe you desire to prosper in your trades and callings? then seeke the Lord before you set to worke, doe as they doe at Sea, that have oculos ad coelum, manus ad clavum, their hand upon the helme,
do you desire to prosper in your trades and callings? then seek the Lord before you Set to work, do as they do At Sea, that have Eyes ad coelum, manus ad Key, their hand upon the helm,
What's the reason that so many Tradsmen breake and hide their heads, and runne away, but because they have not sought the Lord, nor gotten Christ unto them:
What's the reason that so many Tradesmen break and hide their Heads, and run away, but Because they have not sought the Lord, nor got christ unto them:
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if you desire therefore that your dealings should prosper, and your trading hold and thrive, get Christ into your shops and hee will bring you in Customers, hee will blesse your takings, hee will uphold you that you shall never breake:
if you desire Therefore that your dealings should prosper, and your trading hold and thrive, get christ into your shops and he will bring you in Customers, he will bless your takings, he will uphold you that you shall never break:
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but if ye expell Christ out of your shops by your wickednesse, as Peter out of weakenesse would have had Christ beene gone out of his Ship (saying, Lord, goe from me for I am a sinfull man) then farewell all good fortune, and never looke to prosper.
but if you expel christ out of your shops by your wickedness, as Peter out of weakness would have had christ been gone out of his Ship (saying, Lord, go from me for I am a sinful man) then farewell all good fortune, and never look to prosper.
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take heede you do not deale with your Customers, as the Prophet Amos complaines of the dealers in his time, Amos 8. 5. That they made the Ephah small, and the Shekle great;
take heed you do not deal with your Customers, as the Prophet Amos complains of the dealers in his time, Amos 8. 5. That they made the Ephah small, and the Shekel great;
how dost thou know what mischiefe may befal thee in the way, if God be not with thee to protect thee? but if thou hast sought to him, he will be a sunne and a shield unto thee, Psal. 84. a Sunne to direct and guide thee, a Shield to defend and save thee from all annoyances that may hurt thee;
how dost thou know what mischief may befall thee in the Way, if God be not with thee to Pact thee? but if thou hast sought to him, he will be a sun and a shield unto thee, Psalm 84. a Sun to Direct and guide thee, a Shield to defend and save thee from all annoyances that may hurt thee;
and must never looke to prosper: (out of Gods wayes, and out of Gods protection.) In all thy journies therfore do as Elkanah did, 1 Sam. 1. 19. He rose up early in the morning to return to Ramath, but he durst not set forward a foot, till he had worshipped before the Lord:
and must never look to prosper: (out of God's ways, and out of God's protection.) In all thy journeys Therefore do as Elkanah did, 1 Sam. 1. 19. He rose up early in the morning to return to Ramath, but he durst not Set forward a foot, till he had worshipped before the Lord:
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Beleeve it, a man of warre without God is but a naked man though in the mid'st of all his harnesse, Exod. 32. 25. it is said that Moses saw the people were naked after their great sinne,
Believe it, a man of war without God is but a naked man though in the midst of all his harness, Exod 32. 25. it is said that Moses saw the people were naked After their great sin,
as for want of the grace, favour and protection of God; and no doubt (as Ferus observeth) Si tunc corruissent hostes, if their enemies had then fallen upon them, they had most shamefully foiled them.
as for want of the grace, favour and protection of God; and no doubt (as Ferus observeth) Si tunc corruissent hosts, if their enemies had then fallen upon them, they had most shamefully foiled them.
if God be not sought unto, he can dash it and blast it in a moment, that it shall prove abortive like the untimely fruit of a woman, Esay 8. 10. Take counsell together and it shall be brought to nought, pronounce a decree and it shall not stand, for God is with us.
if God be not sought unto, he can dash it and blast it in a moment, that it shall prove abortive like the untimely fruit of a woman, Isaiah 8. 10. Take counsel together and it shall be brought to nought, pronounce a Decree and it shall not stand, for God is with us.
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for any man to thinke or say that he is able of himselfe to bring an enterprize to passe, hee speakes presumptuously, hee takes more upon him than he is able to performe;
for any man to think or say that he is able of himself to bring an enterprise to pass, he speaks presumptuously, he Takes more upon him than he is able to perform;
for mortall man hath not the knowledge to looke through a businesse, to see all the circumstances of it, all the wheeles that must concurre to accomplish it.
for Mortal man hath not the knowledge to look through a business, to see all the Circumstances of it, all the wheels that must concur to accomplish it.
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whereas if a man sit brooding over his own projects, and think to hatch and produce them of himselfe with out God, they wil prove but Cockatrices egges, which when they are broken a serpent appeares, some mischiefe or other to shame and blame themselves.
whereas if a man fit brooding over his own projects, and think to hatch and produce them of himself with out God, they will prove but Cockatrices eggs, which when they Are broken a serpent appears, Some mischief or other to shame and blame themselves.
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so that even the best, the holiest, the honestest men on earth may be in debt and deepe in arrerages, not through any lavishnesse or riot of expence (for Religion teacheth a good man to moderate his hands,
so that even the best, the Holiest, the honestest men on earth may be in debt and deep in arrearages, not through any lavishness or riot of expense (for Religion Teaches a good man to moderate his hands,
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If God be truely served, if the Lord be sincerely sought unto, let a mans estate be never so poore, his debts never so many, his dangers never so great, God will find a meanes to worke him out:
If God be truly served, if the Lord be sincerely sought unto, let a men estate be never so poor, his debts never so many, his dangers never so great, God will find a means to work him out:
What said the man of God to Amaziah? 2 Chron. 25. 9. when he forbad him to take the Ephramites into the battell against the Edomites because God was not with them:
What said the man of God to Amaziah? 2 Chronicles 25. 9. when he forbade him to take the Ephraimites into the battle against the Edomites Because God was not with them:
Amaziah asked him, what then should become of the hundred talents which hee had given them for their helpe? Cannot God, said the Prophet give thee more than this? so say I to him that trembles at the inundation of debt upon him;
Amaziah asked him, what then should become of the hundred Talents which he had given them for their help? Cannot God, said the Prophet give thee more than this? so say I to him that trembles At the inundation of debt upon him;
if the stumbling-blocke of thy sinne were taken out of the way by a sound and serious humiliation,) cannot God give thee even more than that thou owest? cannot God doe more for thee than thou art aware of? assure thy selfe he can,
if the stumbling-block of thy sin were taken out of the Way by a found and serious humiliation,) cannot God give thee even more than that thou owest? cannot God do more for thee than thou art aware of? assure thy self he can,
Take not my word for it, but take the Apostles word, Phil. 4. 6. NONLATINALPHABET be nothing carefull (so we translate it) but the word signifies, be not distracted or troubled in minde:
Take not my word for it, but take the Apostles word, Philip 4. 6. be nothing careful (so we translate it) but the word signifies, be not distracted or troubled in mind:
and what is there in the world, what worldly thing (I meane) that more distracts and troubles an honest-minded man than the thought and consideration of his debts and dangers:
and what is there in the world, what worldly thing (I mean) that more distracts and Troubles an honest-minded man than the Thought and consideration of his debts and dangers:
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well, but is there no remedie, is there no reliefe for one in such a case? yes, there is one universall remedie for all evils whatsoever, and that is humble prayer;
well, but is there no remedy, is there no relief for one in such a case? yes, there is one universal remedy for all evils whatsoever, and that is humble prayer;
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down upō thy knees to God, NONLATINALPHABET (as Chrysostome speaks) unclaspe thy conscience before God, lay open thy grievances to him, unloade thy cares and wants and feares into the bosome of Iesus Christ;
down upon thy knees to God, (as Chrysostom speaks) unclasp thy conscience before God, lay open thy grievances to him, unload thy Cares and Wants and fears into the bosom of Iesus christ;
and ifany meanes under heaven will ease and helpe thee, this will doe it. Beleeve it brethren, all worldly policies without this are but Arenasine calce, sand without lime;
and ifany means under heaven will ease and help thee, this will do it. Believe it brothers, all worldly policies without this Are but Arenasine calce, sand without lime;
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and that is this, that you whom God hath already prospered and blest and enabled to doe good, would be pleased and perswaded to give something out of your plentie to the poore,
and that is this, that you whom God hath already prospered and blessed and enabled to do good, would be pleased and persuaded to give something out of your plenty to the poor,
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it is the Apostles own word, 1 Cor. 16. 2. He would have every one lay up in store by him to bestow on the poore and needy according as God hath prospered him;
it is the Apostles own word, 1 Cor. 16. 2. He would have every one lay up in store by him to bestow on the poor and needy according as God hath prospered him;
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we should doe therefore in this case, as the Iewes doe in another case, who because they know not the precise time when the Sabbath should begin and end, they beginne it an houre the sooner and end it an houre the later:
we should do Therefore in this case, as the Iewes do in Another case, who Because they know not the precise time when the Sabbath should begin and end, they begin it an hour the sooner and end it an hour the later:
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I will not dispute the lawfulnesse of that act in particular, but generally in such cases as this, it is good for every man to doe rather with the most than with the least:
I will not dispute the lawfulness of that act in particular, but generally in such cases as this, it is good for every man to do rather with the most than with the least:
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We finde 1 Chron. 22. 14 when David had bestowed all his cost in preparation for the Temple (a hundred thousand talents of gold, a thousand thousand talents of silver) thus he exprest it;
We find 1 Chronicles 22. 14 when David had bestowed all his cost in preparation for the Temple (a hundred thousand Talents of gold, a thousand thousand Talents of silver) thus he expressed it;
which testified (as one saith) not only her liberality to God, but her confidence in God, that she did verily beleeve though shee left her selfe nothing, she should not lacke:
which testified (as one Says) not only her liberality to God, but her confidence in God, that she did verily believe though she left her self nothing, she should not lack:
and I will prove it out of Deut. 15. 7. 10. If there be amo•g you a poore man, one of thy brethren within any of thy gates, thou shalt not harden thy heart,
and I will prove it out of Deuteronomy 15. 7. 10. If there be amo•g you a poor man, one of thy brothers within any of thy gates, thou shalt not harden thy heart,
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Contrariwise, he that is so gripple, and so base that he will part with nothing to the poore, let him know that in so doing he makes a forfeiture to God of all his goods,
Contrariwise, he that is so gripple, and so base that he will part with nothing to the poor, let him know that in so doing he makes a forfeiture to God of all his goods,
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there came an extent from God, first upon the talent [ Take away his talent from him ] & thē there came an extent upon his person too [ Take away the unprofitable servant, bind him,
there Come an extent from God, First upon the talon [ Take away his talon from him ] & them there Come an extent upon his person too [ Take away the unprofitable servant, bind him,
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it had beene happie for him if nothing but his money had perished, but there comes an extent from God against all, Hee and his money must perish together.
it had been happy for him if nothing but his money had perished, but there comes an extent from God against all, He and his money must perish together.
So the Vsurer and moneymonger, that hath no goodnesse nor compassion in him, shall burne in hell with the same silver and gold that he made an idoll of here in this world.
So the Usurer and moneymonger, that hath no Goodness nor compassion in him, shall burn in hell with the same silver and gold that he made an idol of Here in this world.
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I have done with the first generall point of my text, namely, the ground and foundation of true prosperitie, that it must be raised and built upon religion and pietie:
I have done with the First general point of my text, namely, the ground and Foundation of true Prosperity, that it must be raised and built upon Religion and piety:
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Secondly, So long. How long that was you may see in the words before my Text (Hee sought the Lord in the dayes of Zechariah, who had understanding in the visions of God.) That wise and holy Prophet Zachariah was a happie tutor to the minority of K. Vzziah, and was alwayes at hand to counsel and advise him, to advertise & admonish him in things pertaining to his God and his governement,
Secondly, So long. How long that was you may see in the words before my Text (He sought the Lord in the days of Zechariah, who had understanding in the visions of God.) That wise and holy Prophet Zachariah was a happy tutor to the minority of K. Uzziah, and was always At hand to counsel and Advice him, to advertise & admonish him in things pertaining to his God and his government,
they runne many times headlong into such desperate licentious courses, that a man that sees them so bad at the last, would hardly beleeve they had ever beene good at the first.
they run many times headlong into such desperate licentious courses, that a man that sees them so bad At the last, would hardly believe they had ever been good At the First.
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hence we have so many stories of hagges and fayries, and of children taken out of cradles and others laid in their roomes, and those they called changelings:
hence we have so many stories of hags and fairies, and of children taken out of cradles and Others laid in their rooms, and those they called changelings:
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some goodfellowship and the alehouse hath changed from temperance and sobrietie to prophanenesse and luxury; too many such changelings there be in the world;
Some Good fellowship and the alehouse hath changed from temperance and sobriety to profaneness and luxury; too many such changelings there be in the world;
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God of his mercy change them againe, and transforme them into a better minde, ut mutati mutatum inveniant (as S. Bernard speakes) that they being changed in affection to God-word, may finde God changed in affection to them-ward, to speake after the manner of men;
God of his mercy change them again, and transform them into a better mind, ut mutati mutatum inveniant (as S. Bernard speaks) that they being changed in affection to God-word, may find God changed in affection to them-ward, to speak After the manner of men;
as those other changelings never prospered in body, so these never prosper in estate, God gives a secret curse unto them, that nothing that they have shall prosper with them:
as those other changelings never prospered in body, so these never prosper in estate, God gives a secret curse unto them, that nothing that they have shall prosper with them:
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that is, they wilfully deprive themselves of that mercy and prosperite, which if they had cleaved and stucke unto God, they might have beene as sure of,
that is, they wilfully deprive themselves of that mercy and Prosperity, which if they had cleaved and stuck unto God, they might have been as sure of,
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For our selves therefore (to draw to an end) if wee desire to goe on and prosper as wee have begun, that there may be no decay, no declining, no abatement, either in our pietie or in our prosperity, either in our inward graces or in our outward fortunes;
For our selves Therefore (to draw to an end) if we desire to go on and prosper as we have begun, that there may be no decay, no declining, no abatement, either in our piety or in our Prosperity, either in our inward graces or in our outward fortune's;
First, labour for sincerity, be the same inwardly to God-ward, that you seeme to be outwardly to the world-ward, be like the curtaines of the Tabernacle, which they say were so wrought, that they were on both sides alike;
First, labour for sincerity, be the same inwardly to Godward, that you seem to be outwardly to the worldward, be like the curtains of the Tabernacle, which they say were so wrought, that they were on both sides alike;
and when hee was strong, his heart was lifted up to his destruction, this was a lamentable thing, that a man in prosperity should be so swolne with pride that hee should even burst againe;
and when he was strong, his heart was lifted up to his destruction, this was a lamentable thing, that a man in Prosperity should be so swollen with pride that he should even burst again;
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because as by their pride and presumption they fell from God, so God in his justice tumbled them downe, that they fell without recovery into the pit of hell;
Because as by their pride and presumption they fell from God, so God in his Justice tumbled them down, that they fell without recovery into the pit of hell;
it is a good meditation of S. Augustine upon the words of David, Psal. 138. 6. The Lord is on high and he beholdeth the lowly, &c. see a strange wonder (saith hee) God sits aloft in heaven,
it is a good meditation of S. Augustine upon the words of David, Psalm 138. 6. The Lord is on high and he beholdeth the lowly, etc. see a strange wonder (Says he) God sits aloft in heaven,
and yet the higher a man lifts up himselfe, the further he is from God; the lower a man casts downe himselfe, the neerer he is to God. I will close up all with that divine Epiphonema of holy Bernard: Dominus deus, qui das gratiam humilibus, da gratiam ut simus hum•les.
and yet the higher a man lifts up himself, the further he is from God; the lower a man Cast down himself, the nearer he is to God. I will close up all with that divine Epiphonema of holy Bernard: Dominus deus, qui das gratiam Humilibus, da gratiam ut Simus hum•les.
And that for Iesus Christ his sake, to whom with thee and the holy Spirit be given and ascribed all honour and glory, be done and performed all service and duty, from this time forth and for evermore, Amen, Amen. FINIS.
And that for Iesus christ his sake, to whom with thee and the holy Spirit be given and ascribed all honour and glory, be done and performed all service and duty, from this time forth and for evermore, Amen, Amen. FINIS.
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and be thus exprest. 1. Disciplina pacis, the discipline of peace, and that is to learne to be Content. 2. Pax disciplinae, the peace of the discipline,
and be thus expressed. 1. Discipline pacis, the discipline of peace, and that is to Learn to be Content. 2. Pax Discipline, the peace of the discipline,
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1. Disciplina pacis, the discipline of peace, so the Scripture termes it, Esay 53. 5. The discipline of our peace was upon him. (i) Christ was disciplined and punisht for us, that wee might have our peace without punishment.
1. Discipline pacis, the discipline of peace, so the Scripture terms it, Isaiah 53. 5. The discipline of our peace was upon him. (i) christ was disciplined and punished for us, that we might have our peace without punishment.
And to say the truth, A man can never attaine to a well-setled peace, nor grow up to a well-grounded contentation, till he have beene some way disciplined by the hand of heaven, Heb. 5. 8 it is said of our Saviour,
And to say the truth, A man can never attain to a well-settled peace, nor grow up to a well-grounded contentation, till he have been Some Way disciplined by the hand of heaven, Hebrew 5. 8 it is said of our Saviour,
Some are silvestres, or onagri, like wilde unruly Asses (so the Scripture termes them) Ioh 11, 12. I mean, unhumbled, untamed, unconverted sinners, that never yet felt the Yoke of Christ,
some Are silvestres, or onagri, like wild unruly Asses (so the Scripture terms them) John 11, 12. I mean, unhumbled, untamed, unconverted Sinners, that never yet felt the Yoke of christ,
which is just such a kind of Content as they that have the Itch doe take in clawing and scratching their bodies, which pleaseth them infinitely for the present,
which is just such a kind of Content as they that have the Itch do take in clawing and scratching their bodies, which Pleases them infinitely for the present,
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For so all sinfull pleasure ends in paine, and if there be not Ingrata recordatio, an unpleasing, a discontenting remembrance of all such pleasing contenting vanities, the soule will rue for it in another place.
For so all sinful pleasure ends in pain, and if there be not Ingrata recordatio, an unpleasing, a discontenting remembrance of all such pleasing contenting vanities, the soul will rue for it in Another place.
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These may fitly be compared to the Lillies (which our Saviour speakes of in the Gospel, saying that Salomon in all his glory came not neere them) now the Lilly as long as it is faire, whole,
These may fitly be compared to the Lilies (which our Saviour speaks of in the Gospel, saying that Solomon in all his glory Come not near them) now the Lily as long as it is fair, Whole,
such are all your joviall Gallants, and lascivious youngsters, as long as they are healthfull and sound and aile nothing, their onely care is to give themselves content, by hunting and hawking, by dicing and carding, by drinking and drabbing ▪ &c. sico sic juvat vivere, to some mens thinking, no such contenting life in the world as theirs:
such Are all your jovial Gallants, and lascivious youngsters, as long as they Are healthful and found and ail nothing, their only care is to give themselves content, by hunting and hawking, by dicing and carding, by drinking and drabbing ▪ etc. sico sic Juvat vivere, to Some men's thinking, no such contenting life in the world as theirs:
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till these men fall into the hands of God (as sooner or later they shall surely fall) and God doth begin to nip them and bruse and crush them in his hands with sicknesse of body, or sorrowes of soule;
till these men fallen into the hands of God (as sooner or later they shall surely fallen) and God does begin to nip them and bruise and crush them in his hands with sickness of body, or sorrows of soul;
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But there are another sort of Christians, and they are subacti, or Ablactati, mortified, subdued or weaned Christians, such as David was, Psal. 131. 2. I have behaved my selfe like a child that is weaned,
But there Are Another sort of Christians, and they Are subacti, or Ablactati, mortified, subdued or weaned Christians, such as David was, Psalm 131. 2. I have behaved my self like a child that is weaned,
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When the soule of a Christian is once weaned and taken off from the follies and vanities of this life, that he begins to savour and set his mind upon the things that concerne a better life, he shall feele his disposition alo•• within him,
When the soul of a Christian is once weaned and taken off from the follies and vanities of this life, that he begins to savour and Set his mind upon the things that concern a better life, he shall feel his disposition alo•• within him,
and shall find a more sensible content in enjoying his God, than any worldling upon earth either doth or can finde in enjoying his goods ▪ as David affirmes, Psa. 4. 8. Dedisti ••titiam, &c. Thou hast put more gladnesse in my heart,
and shall find a more sensible content in enjoying his God, than any worldling upon earth either does or can find in enjoying his goods ▪ as David affirms, Psa. 4. 8. Dedisti ••titiam, etc. Thou hast put more gladness in my heart,
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The meaning is, he tooke more delight and more content in the Law and favour of God, in the worship and service of God, in conversing and walking with God;
The meaning is, he took more delight and more content in the Law and favour of God, in the worship and service of God, in conversing and walking with God;
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This is such a happinesse that none can attaine unto, but onely they that are Cribrati Christiani (as Tertullian termes them) sifted Christians, they that have beene winnowed and fanned,
This is such a happiness that none can attain unto, but only they that Are Cribrati Christians (as Tertullian terms them) sifted Christians, they that have been winnowed and fanned,
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they that have beene tossed and tumbled and beaten in the world, and have found by their owne experience, that there is no content to be had in any estate but onely from God,
they that have been tossed and tumbled and beaten in the world, and have found by their own experience, that there is no content to be had in any estate but only from God,
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1 Sngularitas personae, the singularity and propriety of the person noted in the word NONLATINALPHABET, I have learned. 2 Specificatio temporis, the specification or intimation of the time when hee learned it, noted in the word NONLATINALPHABET;
1 Sngularitas personae, the singularity and propriety of the person noted in the word, I have learned. 2 Specification Temporis, the specification or intimation of the time when he learned it, noted in the word;
Some may happily conceit that S. Paul speakes but this of his owne particular, that he for his part had learned to be Content, not that it is the common condition of every privat Christian to be thus qualified, thus contented:
some may happily conceit that S. Paul speaks but this of his own particular, that he for his part had learned to be Content, not that it is the Common condition of every private Christian to be thus qualified, thus contented:
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Answ. It is true, as S. Paul was an Apostle (and you know hee was a great Apostle, Apostolus per Antonomasian called by the name of The Apostle in all our quotations of him) I say,
Answer It is true, as S. Paul was an Apostle (and you know he was a great Apostle, Apostles per Antonomasian called by the name of The Apostle in all our quotations of him) I say,
It is worth your observation that of David, Psal. 40. 6. where he saith of himselfe, In the volume of thy booke it is written of me, that I should do thy will;
It is worth your observation that of David, Psalm 40. 6. where he Says of himself, In the volume of thy book it is written of me, that I should do thy will;
now let a man reade over the whole volume of Gods booke, he shall not find that tis written of David, that he by name should doe the will of God more than another man.
now let a man read over the Whole volume of God's book, he shall not find that this written of David, that he by name should do the will of God more than Another man.
David found in the volume of Gods booke that it was thus written of men of his ranke and quality of Kings, Prophets, &c. that they should have a speciall care to do the will of God,
David found in the volume of God's book that it was thus written of men of his rank and quality of Kings, prophets, etc. that they should have a special care to do the will of God,
and to be exemplary in their lives to others, and this doth David appropriate and apply to himselfe in particular as if it had beene thus written of him and none else but him.
and to be exemplary in their lives to Others, and this does David Appropriate and apply to himself in particular as if it had been thus written of him and none Else but him.
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In like manner, when you reade in the volume of this booke that it is thus written of S. Paul, that he had learned to be Content, you must know that it is your case as well as his,
In like manner, when you read in the volume of this book that it is thus written of S. Paul, that he had learned to be Content, you must know that it is your case as well as his,
It was good counsell that Eliphaz gave to Iob 5. 27. Heare this, and know it for thy good, (so we translate it) but in Hebrew it is (dang-lecha) know it for thy selfe.
It was good counsel that Eliphaz gave to Job 5. 27. Hear this, and know it for thy good, (so we translate it) but in Hebrew it is (dang-lecha) know it for thy self.
but a man must apply this knowledge to himselfe in particular, and labour to work himself to such an NONLATINALPHABET such an inward tranquillity and contentednesse of mind, that nothing that God sends may come amisse to him.
but a man must apply this knowledge to himself in particular, and labour to work himself to such an such an inward tranquillity and contentedness of mind, that nothing that God sends may come amiss to him.
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How is that? Mendicat a te anima tua, esurit justitian, &c. Thy owne soule lies begging of thee, it hungers after righteousnes, it thirsts after grace, its naked and wounded for want of spirituall cloathing and comfort;
How is that? Mendicat a te anima tua, esurit justitian, etc. Thy own soul lies begging of thee, it hunger's After righteousness, it thirsts After grace, its naked and wounded for want of spiritual clothing and Comfort;
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This is one of those praecognita (as we call them) that must be knowne and learned aforehand, against the time that God will give occasion to make use of them.
This is one of those praecognita (as we call them) that must be known and learned aforehand, against the time that God will give occasion to make use of them.
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As the Prophet Esay exhorts, Esay 42. 23. Hearken to this, and heare it for the time to come ▪ though it may be for the time present all things are so well with you, that you have no need, no use of this doctrine,
As the Prophet Isaiah exhorts, Isaiah 42. 23. Harken to this, and hear it for the time to come ▪ though it may be for the time present all things Are so well with you, that you have no need, no use of this Doctrine,
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so is this a lesson for all times, all ages, and all places ▪ and happy are they that have learned it aforehand, that they may not be to seeke when they shall stand most in neede of it,
so is this a Lesson for all times, all ages, and all places ▪ and happy Are they that have learned it aforehand, that they may not be to seek when they shall stand most in need of it,
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Was not that a sad and a lamentable distresse, that the people of Israel were driven to, 1 Sam. 13. 22. That in the day of battell there was neither sword nor speare found in the hand of any of the people, save onely in the hand of Saul and Ionathan:
Was not that a sad and a lamentable distress, that the people of Israel were driven to, 1 Sam. 13. 22. That in the day of battle there was neither sword nor spear found in the hand of any of the people, save only in the hand of Saul and Ionathan:
Even such is the case of an unprepared Christian, when trouble comes upon him like an armed man, suddenly and unresistably, what miserable plunges must he needs be driven to, that hath not learned aforehand to be content with any fortunes,
Even such is the case of an unprepared Christian, when trouble comes upon him like an armed man, suddenly and unresistably, what miserable plunges must he needs be driven to, that hath not learned aforehand to be content with any fortune's,
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When the world is full of feares, and dangers, and calamities are ready to breake in upon a people, what a taking are they in that have not learned to be content; as David saith of those in a storme at sea, Psal. 107. 27. They are even at their wits end, ready to run mad,
When the world is full of fears, and dangers, and calamities Are ready to break in upon a people, what a taking Are they in that have not learned to be content; as David Says of those in a storm At sea, Psalm 107. 27. They Are even At their wits end, ready to run mad,
whereas they that have learned Saint Pauls lesson in my text, can say to their soules as David did to his, Psal. 116. Returne unto thy rest, O my soule:
whereas they that have learned Saint Paul's Lesson in my text, can say to their Souls as David did to his, Psalm 116. Return unto thy rest, Oh my soul:
they can readily turne themselves to God, who is Centrum qu•etativum (as the Schoolemen speake) and there finde rest unto their soules (like Noah in his Arke) when a world of others are overwhelmed with a floud of sorrow.
they can readily turn themselves to God, who is Centrum qu•etativum (as the Schoolmen speak) and there find rest unto their Souls (like Noah in his Ark) when a world of Others Are overwhelmed with a flood of sorrow.
so that, that must keepe a mans mind and conscience steddy and upright, that it doe not vacillare stagger and reele to and fro like a drunken man (as David speakes) it is not wealth and meanes without a man,
so that, that must keep a men mind and conscience steady and upright, that it do not vacillare stagger and reel to and from like a drunken man (as David speaks) it is not wealth and means without a man,
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A man shall never be quiet in his mind, never setled in his conscience, but alwayes tossed and turmoiled with doubts and cares and feares, till he hath learned this lesson of the blessed Apostle, In whatsoever state he is, therewith to be content.
A man shall never be quiet in his mind, never settled in his conscience, but always tossed and turmoiled with doubts and Cares and fears, till he hath learned this Lesson of the blessed Apostle, In whatsoever state he is, therewith to be content.
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As our Saviour told the young man in the Gospel, Marke 10. 18. when hee called him Good Master: why callest thou me good (saith Christ) there is none good but God:
As our Saviour told the young man in the Gospel, Mark 10. 18. when he called him Good Master: why Callest thou me good (Says christ) there is none good but God:
but that was more than the young man knew:) so there is none truely selfe-sufficient but God onely that hath this sufficiencie, this fulnesse of content in,
but that was more than the young man knew:) so there is none truly self-sufficient but God only that hath this sufficiency, this fullness of content in,
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so farre master and prevaile with himselfe, as to suffice and content himselfe with that dimensum, that portion which God hath allotted and assigned him, be it more or lesse, to esteem it enough and sufficient for him;
so Far master and prevail with himself, as to suffice and content himself with that dimensum, that portion which God hath allotted and assigned him, be it more or less, to esteem it enough and sufficient for him;
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we may answer, and experience sheweth that mens mindes are set upon covetousnesse, they are set upon the world, they are set cleane crosse and contrary to the rule and direction of Almighty God.
we may answer, and experience shows that men's minds Are Set upon covetousness, they Are Set upon the world, they Are Set clean cross and contrary to the Rule and direction of Almighty God.
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Herein exerce avaritiam tu•n (as Saint Austine speaketh) if thou hast any covetousnesse in thee, exercise it this way, set it a worke about those things,
Herein exerce avaritiam tu•n (as Saint Augustine speaks) if thou hast any covetousness in thee, exercise it this Way, Set it a work about those things,
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for here a sufficit is deadly, (as the same Father hath it.) See now our crossenesse and perversenesse to God, where we should be covetous, here we are too well contented,
for Here a sufficit is deadly, (as the same Father hath it.) See now our crossenesse and perverseness to God, where we should be covetous, Here we Are too well contented,
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if we have never so little grace, never so little faith ▪ never so little religion, &c. we are ready to say with Esau, wee have enough to serve our owne turnes, we neither covet nor desire any more like that Monk in Saint Bernard, that set downe this for his resolution, nec pejor fieri volo, nec melior cupio, I will be no worse,
if we have never so little grace, never so little faith ▪ never so little Religion, etc. we Are ready to say with Esau, we have enough to serve our own turns, we neither covet nor desire any more like that Monk in Saint Bernard, that Set down this for his resolution, nec pejor fieri volo, nec melior Cupio, I will be no Worse,
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and hath followed the lusts, devices and desires of his owne heart a long time together, God would have such a one to leave while he is well, to repent himselfe,
and hath followed the Lustiest, devices and Desires of his own heart a long time together, God would have such a one to leave while he is well, to Repent himself,
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and content himselfe with what is done and past, and to sinne no more, least a worse thing than he is aware of, fall upon him, NONLATINALPHABET &c. (saith the Apostle) 1 Pet. 4. 3. Let the time past of life suffice us, to have walked in lasciviousnesse, lusts, excesse of wine, revellings, banquettings, and abominable Idolatries:
and content himself with what is done and passed, and to sin no more, lest a Worse thing than he is aware of, fallen upon him, etc. (Says the Apostle) 1 Pet. 4. 3. Let the time past of life suffice us, to have walked in lasciviousness, Lustiest, excess of wine, revellings, banquetings, and abominable Idolatries:
yet tis strange to see how unreasonable, how unsatiable men are in this kind, they can set no bounds to their appetites, no stint nor measure to their sinnes:
yet this strange to see how unreasonable, how unsatiable men Are in this kind, they can Set no bounds to their appetites, no stint nor measure to their Sins:
no griping worldling is more greedy and covetous of money, than a wicked man is greedy and covetous of sinne, that hee can never see when hee hath enough of it;
no gripping worldling is more greedy and covetous of money, than a wicked man is greedy and covetous of sin, that he can never see when he hath enough of it;
so doth a wicked man treasure up wrath for himselfe against the day of wrath ▪ Rom. 2. 5. Crastinum peccatum hodiè dilinquunt (as Greg. Nissen said of the richman in the Gospel) They sinne to day for to morrow.
so does a wicked man treasure up wrath for himself against the day of wrath ▪ Rom. 2. 5. Tomorrow peccatum hodiè dilinquunt (as Greg. Nissen said of the richman in the Gospel) They sin to day for to morrow.
They study and devise and plot their sinne afore-hand, as if our Saviours saying were not so, Mat. 6. ult. Sufficient for the day is the evill thereof.
They study and devise and plot their sin aforehand, as if our Saviors saying were not so, Mathew 6. ult. Sufficient for the day is the evil thereof.
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Alas beloved, the best day that a man spends, or that day that a man spends best, he commits evils and sinnes enough to repent of that day (Ile warrant him) he shall neede no more to trouble him;
Alas Beloved, the best day that a man spends, or that day that a man spends best, he commits evils and Sins enough to Repent of that day (I'll warrant him) he shall need no more to trouble him;
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perhaps ere he be aware, he shall one day finde what it is for a man to sinne in suo aeterno, when he comes to rue for his sinnes, in Dei aeterno. He that would sinne everlastingly,
perhaps ere he be aware, he shall one day find what it is for a man to sin in Sue aeterno, when he comes to rue for his Sins, in Dei aeterno. He that would sin everlastingly,
Why hath Satan filled thy heart (saith Peter to Ananias, when he lied to the holy Ghost to save his money, Act. 5. 3. There is the hell in the heart, that mans heart which is filled with the devill, filled with covetousnesse and ungodlinesse must needs have a hellish heart;
Why hath Satan filled thy heart (Says Peter to Ananias, when he lied to the holy Ghost to save his money, Act. 5. 3. There is the hell in the heart, that men heart which is filled with the Devil, filled with covetousness and ungodliness must needs have a hellish heart;
I have not yet done with this point, for as I searched more narrowly into the originall word, I found that NONLATINALPHABET goes before NONLATINALPHABET, that selfe goes before sufficient:
I have not yet done with this point, for as I searched more narrowly into the original word, I found that Goes before, that self Goes before sufficient:
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That a man must be himselfe ere he can be sufficient ▪ I meane, a man can never attaine to any true, reall sufficiencie or contentment of mind, till first he be himselfe. Every man is not himselfe;
That a man must be himself ere he can be sufficient ▪ I mean, a man can never attain to any true, real sufficiency or contentment of mind, till First he be himself. Every man is not himself;
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so to speake properly, a man never comes to himselfe, till hee come home to God by true repentance, he is never his own man, til he be the Lords. Three things there be that make a man not himself,
so to speak properly, a man never comes to himself, till he come home to God by true Repentance, he is never his own man, till he be the lords. Three things there be that make a man not himself,
That's the reason that the Scripture cōpares unregenerate men to drunkards, and mad men, and slaves, who of all others are truely said to be not themselves.
That's the reason that the Scripture compares unregenerate men to drunkards, and mad men, and slaves, who of all Others Are truly said to be not themselves.
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S. Paul saith, 2 Tim. 2. 25. that a Minister that hath to doe with refractory sinners, must waite if at any time God will give them repentance, NONLATINALPHABET, that they may awake out of their drunken sleepe and become sober (so the word signifies:) implying that as long as we muzzle our selves in our ignorance,
S. Paul Says, 2 Tim. 2. 25. that a Minister that hath to do with refractory Sinners, must wait if At any time God will give them Repentance,, that they may awake out of their drunken sleep and become Sobrium (so the word signifies:) implying that as long as we muzzle our selves in our ignorance,
and goe on securely in our sinnes, not grieving for them, not striving against them, not making conscience to reforme them, all that while we are like drunken sots void of understanding, we are not our selves.
and go on securely in our Sins, not grieving for them, not striving against them, not making conscience to reform them, all that while we Are like drunken sots void of understanding, we Are not our selves.
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so there is NONLATINALPHABET, a kinde of dry drunkennesse (as the Prophet saith in another sense, Esay 51. 21. Thou art drunke, but not with wine.) Every sin that a man is bewitched unto, doth for the time so infatuate and besot him, that he is not himselfe, hath not power over himselfe, to refraine or repent of it, till God awake a man out of this same drunken sleepe,
so there is, a kind of dry Drunkenness (as the Prophet Says in Another sense, Isaiah 51. 21. Thou art drunk, but not with wine.) Every since that a man is bewitched unto, does for the time so infatuate and besot him, that he is not himself, hath not power over himself, to refrain or Repent of it, till God awake a man out of this same drunken sleep,
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or like those that stoned Stephen, Act. 7. 54. They gnashed upon him with their teeth ▪ NONLATINALPHABET (is the word) they grated and ground their teeth at him,
or like those that stoned Stephen, Act. 7. 54. They gnashed upon him with their teeth ▪ (is the word) they grated and ground their teeth At him,
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as if they had bin cutting with a saw (for so the word signifies) they were so mad and devillish, that they could have found in their hearts to have sawed him & torne him with their teeth.
as if they had been cutting with a saw (for so the word signifies) they were so mad and devilish, that they could have found in their hearts to have sawed him & torn him with their teeth.
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and their rage, for it is cruell, Gen. 49. 7. 2. Others are Amentes, foolishmad, I have said of laughter, thow art madnesse, (faith Salomon) is it not a mad thing for a man to laugh when he should weepe, to sing and shoute when hee should sob and sigh, to make himselfe merry with that which makes God and his Angels sorry? Though we account this cheerefulnesse, the holy Ghost accounts it madnesse, Lachrimanum causas tripudiantes peragunt, & ridentes mortis negotium exequuntur, (saith a Father) They that make a sport of sinne, doe but dance a Galliard about the brinke of hell ▪ and if that be not the madnesse of folly, judge yee.
and their rage, for it is cruel, Gen. 49. 7. 2. Others Are Amentes, foolishmad, I have said of laughter, thou art madness, (faith Solomon) is it not a mad thing for a man to laugh when he should weep, to sing and shout when he should sob and sighs, to make himself merry with that which makes God and his Angels sorry? Though we account this cheerfulness, the holy Ghost accounts it madness, Lachrimanum causas tripudiantes peragunt, & ridentes mortis Negotium exequuntur, (Says a Father) They that make a sport of sin, do but dance a Galliard about the brink of hell ▪ and if that be not the madness of folly, judge ye.
My brethren (saith S. Iames) he not many masters, Iam. 3. 1. every man naturally hath NONLATINALPHABET, many masters, in himselfe, every temptation, every sinne, every lust, is a wicked mans master;
My brothers (Says S. James) he not many Masters, Iam. 3. 1. every man naturally hath, many Masters, in himself, every temptation, every sin, every lust, is a wicked men master;
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pride comes and that masters him, then comes anger and that masters him; then comes covetousnesse, or worldlinesse, or filthy uncleannesse, all these get the mastery of him,
pride comes and that Masters him, then comes anger and that Masters him; then comes covetousness, or worldliness, or filthy uncleanness, all these get the mastery of him,
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therefore he is called the god of this world, 2 Cor. 4. 4. And why the god of this world? mee thinkes that should be too high, too happy, too honourable a title for so base a fiend: doubtlesse the reason is this:
Therefore he is called the god of this world, 2 Cor. 4. 4. And why the god of this world? me thinks that should be too high, too happy, too honourable a title for so base a fiend: doubtless the reason is this:
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because as God at the beginning, did but speake the Word and it was done, Gen. 1. so if the devill doth but speake the word (as it were) but give the least hint of any sinne, that hee would have committed and done, presently they doe NONLATINALPHABET seeke opportunity to bring it to passe:
Because as God At the beginning, did but speak the Word and it was done, Gen. 1. so if the Devil does but speak the word (as it were) but give the least hint of any sin, that he would have committed and done, presently they do seek opportunity to bring it to pass:
Can any man say, or doth any man thinke that these men are themselves, or that they can enjoy true contentment? Alas no ▪ for their case is just as the Israelites was in Aegypt, who when they had wrought hard in the brick-killns all day were well whipt and beaten for their labours at night:
Can any man say, or does any man think that these men Are themselves, or that they can enjoy true contentment? Alas no ▪ for their case is just as the Israelites was in Egypt, who when they had wrought hard in the brick-killns all day were well whipped and beaten for their labours At night:
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or as Sampson among the Philistims, who after he had laboured and ground like a horse in the mill all day, was put into the prison house at night ▪ And what content could either of these take in their worke or in their wages? Thus will Sathan serve them that serve him;
or as Sampson among the philistines, who After he had laboured and ground like a horse in the mill all day, was put into the prison house At night ▪ And what content could either of these take in their work or in their wages? Thus will Sathan serve them that serve him;
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when the night of death comes (without great mercy on Gods part, and great repentance on their owne part) they shall be sure to be cast into the prison of hell,
when the night of death comes (without great mercy on God's part, and great Repentance on their own part) they shall be sure to be cast into the prison of hell,
if otherwise thou be one that livest at variance with God, then change thy note and say, Droope O my soule, hang downe thy head and heart, be in bitternesse of spirit:
if otherwise thou be one that Livest At variance with God, then change thy note and say, Droop Oh my soul, hang down thy head and heart, be in bitterness of Spirit:
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Inhaere poenitentiae usque ad finem vitae (Amb.) repent and mourne to the very death, never suffer one chearefull thought in thy heart, one cheerefull looke in thy face, one chearefull word in thy mouth, till thou hast reconciled thy selfe to God,
Inhaere poenitentiae usque ad finem vitae (Ambassadors) Repent and mourn to the very death, never suffer one cheerful Thought in thy heart, one cheerful look in thy face, one cheerful word in thy Mouth, till thou hast reconciled thy self to God,
2. It is Res sacra, a holy thing, therefore the Apostle, 1 Tim. 6. 6. joynes Godlinesse and contentment together; to shew that none can be a contented man,
2. It is Rest sacra, a holy thing, Therefore the Apostle, 1 Tim. 6. 6. joins Godliness and contentment together; to show that none can be a contented man,
In which respect the Apostle saith, that God giveth to the godly NONLATINALPHABET, all things richly to enjoy, 1 Tim. 6. 17. It is one thing to use a thing, another to enjoy it;
In which respect the Apostle Says, that God gives to the godly, all things richly to enjoy, 1 Tim. 6. 17. It is one thing to use a thing, Another to enjoy it;
3. It is Res pretiosa, a precions thing, not onely as tis said, 1 Sam. 3. 1. That the word of God was precious in those dayes, that is, rare, unusuall, and seldome heard of:
3. It is Rest Pretiosa, a precions thing, not only as this said, 1 Sam. 3. 1. That the word of God was precious in those days, that is, rare, unusual, and seldom herd of:
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its indeed the onely NONLATINALPHABET the only heaven upon earth that this world affords, without which a man is even dead while he liveth and many times through griefe and discontent, is even ready (as Iob speakes) to chuse strangling and death, rather than life, Iob. 7. 15. Let a mans house be never so well situated, never so well furnisht,
its indeed the only the only heaven upon earth that this world affords, without which a man is even dead while he lives and many times through grief and discontent, is even ready (as Job speaks) to choose strangling and death, rather than life, Job 7. 15. Let a men house be never so well situated, never so well furnished,
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though a man have many children and meanes enough to leave them, if he have no content in them, they will be to him (as Jacoh sayd of Simeon and Levi) a meanes to bring downe his hoary head with griefe and sorrow to the grave.
though a man have many children and means enough to leave them, if he have no content in them, they will be to him (as Jacob said of Simeon and Levi) a means to bring down his hoary head with grief and sorrow to the grave.
or worth, or value, to a man, except it have contentment joyned with it. Therefore judge ye, whether it be not Res pretiosa, a rare and precious thing.
or worth, or valve, to a man, except it have contentment joined with it. Therefore judge you, whither it be not Rest Pretiosa, a rare and precious thing.
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If thou separate the precious from the vile, thou shalt bee as my mouth (saith God, Ier. 15. 19.) there is a vile, a base contentment that consists in sensuality and beastly lusts,
If thou separate the precious from the vile, thou shalt be as my Mouth (Says God, Jeremiah 15. 19.) there is a vile, a base contentment that consists in sensuality and beastly Lustiest,
For this shall every one that is godly, make his prayer unto thee, (saith David Psal. 32. 6.) for other things the prayers of the godly differ, and very exceeding much;
For this shall every one that is godly, make his prayer unto thee, (Says David Psalm 32. 6.) for other things the Prayers of the godly differ, and very exceeding much;
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nor health to live soundly, yet that he would give him grace to live contētedly. Super hoc, for this shal every one that is godly make his prayers unto thee.
nor health to live soundly, yet that he would give him grace to live contentedly. Super hoc, for this shall every one that is godly make his Prayers unto thee.
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And here I cannot but commend unto you the prayer of Agur for this very thing, Prov. 30. 8. that holy man knew that if the world afforded any perfect contentment, it was in a middle estate, equally distant from penury and from excesse:
And Here I cannot but commend unto you the prayer of Agur for this very thing, Curae 30. 8. that holy man knew that if the world afforded any perfect contentment, it was in a middle estate, equally distant from penury and from excess:
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poverty on the one side, and riches on the other, (like the two theeves in the Gospell) and contentment (like our Saviour Christ) in the midst betweene them both.
poverty on the one side, and riches on the other, (like the two thieves in the Gospel) and contentment (like our Saviour christ) in the midst between them both.
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for blessed are the poore in spirit, Mat. 5. Yet you would not thinke how hard a thing it is for a man that lives very poorely, to live very contentedly.
for blessed Are the poor in Spirit, Mathew 5. Yet you would not think how hard a thing it is for a man that lives very poorly, to live very contentedly.
and to that the Prophet Amos alludes, blaming those that lived at ease in Sion, and were not sorry for the afflictions of Joseph; super contrituram Iosephi, some render it for the threshing and s•ayling of Ioseph. How many poore Iosephes are there in this kingdome, that are faine to thresh and slaile;
and to that the Prophet Amos alludes, blaming those that lived At ease in Sion, and were not sorry for the afflictions of Joseph; super contrituram Iosephi, Some render it for the threshing and s•ayling of Ioseph. How many poor Joseph's Are there in this Kingdom, that Are feign to thresh and slaile;
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In all the Lamentations of Ieremy there's nothing more lamentable than this, Lam. 4. 4. Parvuli panem petunt, &c. The little children cried and died for bread,
In all the Lamentations of Ieremy there's nothing more lamentable than this, Lam. 4. 4. Children Bread petunt, etc. The little children cried and died for bred,
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So Luke 8. 43. it is said of the woman that had an issue of bloud 12. yeares, that she spent NONLATINALPHABET, Her whole life, meaning her whole living, upon the Physitians:
So Lycia 8. 43. it is said of the woman that had an issue of blood 12. Years, that she spent, Her Whole life, meaning her Whole living, upon the Physicians:
Now if this be not an enemy to a poore mens content, judge ye: therfore Propter injuriam, for the wrongs that poore people suffer, and cannot right themselves;
Now if this be not an enemy to a poor men's content, judge you: Therefore Propter Injuriam, for the wrongs that poor people suffer, and cannot right themselves;
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but doth NONLATINALPHABET looke over him, or disdainefully upon him, as the Pharisee did upon the Publican, Luke 18. when in contempt hee called him Iste publicanus, this Publican, this base inferiour fellow, who was a better man to God-ward than himselfe.
but does look over him, or disdainfully upon him, as the Pharisee did upon the Publican, Lycia 18. when in contempt he called him Iste Publican, this Publican, this base inferior fellow, who was a better man to Godward than himself.
but because hee was beggerly, bare and poore, he was but NONLATINALPHABET this thy sonne. O nimis inimica amicitia, (saith a father) Oh the too friendlesse friendship of this world, that want of meanes should cause want of love, that a man should be valued, not according to that which hee hath,
but Because he was beggarly, bore and poor, he was but this thy son. O nimis Inimical Amicitia, (Says a father) O the too friendless friendship of this world, that want of means should cause want of love, that a man should be valued, not according to that which he hath,
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I beseech you take it into your consideration, whether it be not a hard matter for a man to be well contented, that shall, see himselfe despised and undervalued:
I beseech you take it into your consideration, whither it be not a hard matter for a man to be well contented, that shall, see himself despised and undervalved:
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and then judge whether a man hath not reason to pray as Agur did, Lord let me not come to poverty ▪ propter infamiam, for the contempt and scorne that poore men are subject to.
and then judge whither a man hath not reason to pray as Agur did, Lord let me not come to poverty ▪ propter infamiam, for the contempt and scorn that poor men Are Subject to.
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4 Lastly, propter imbecillitatem, for the frailty and weakenesse of our corrupted nature, which is such that if our mean•s begin to faile us, our faith in God is ready to faint and faile us too.
4 Lastly, propter imbecillitatem, for the frailty and weakness of our corrupted nature, which is such that if our mean•s begin to fail us, our faith in God is ready to faint and fail us too.
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or live by our wits, or live by our shifts, as long as we can live any way, we will hardly be brought to live that way, to live by our faith in Iesus Christ.
or live by our wits, or live by our shifts, as long as we can live any Way, we will hardly be brought to live that Way, to live by our faith in Iesus christ.
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but as soone as ever these were wasted and spent and done, presently she falls a crying out, she was undone, she and her child must die, there was no more hope.
but as soon as ever these were wasted and spent and done, presently she falls a crying out, she was undone, she and her child must die, there was no more hope.
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unlesse God open our eyes, as he did the eyes of Hagar, to see the fountaine of his goodnesse that is ever at hand to supply the poores necessities; and when we are quieted.
unless God open our eyes, as he did the eyes of Hagar, to see the fountain of his Goodness that is ever At hand to supply the poors necessities; and when we Are quieted.
but he that can hold up his head in a dangerous sea, when every wave is ready to absorpe and swallow him up, that is the triall of a mans strength and life:
but he that can hold up his head in a dangerous sea, when every wave is ready to absorpe and swallow him up, that is the trial of a men strength and life:
that you may learne of Agur to desire of God not to bring you to poverty, propter imbecillitatem, for the weakenesse of humane nature, that can hardly hold out in the want of earthly meanes.
that you may Learn of Agur to desire of God not to bring you to poverty, propter imbecillitatem, for the weakness of humane nature, that can hardly hold out in the want of earthly means.
Thus you have heard the inconveniences of poverty, which is one extreame of this vertue; heare now in few words the inconvenience of Riches, which is the other extreame;
Thus you have herd the inconveniences of poverty, which is one extreme of this virtue; hear now in few words the inconvenience of Riches, which is the other extreme;
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By Riches, doubtlesse Agur meanes such Riches as our Saviour cals NONLATINALPHABET the mammon of unrighteousnesse, Luke 16. 9. Riches ill gotten, by unjust, unrighteous meanes:
By Riches, doubtless Agur means such Riches as our Saviour calls the mammon of unrighteousness, Lycia 16. 9. Riches ill got, by unjust, unrighteous means:
Such riches they were that Abraham rejected at the King of Sodoms hand, Gen. 14. 23. when he offered him goods and spoiles enough to have enriched him and all his houshold;
Such riches they were that Abraham rejected At the King of Sodom's hand, Gen. 14. 23. when he offered him goods and spoils enough to have enriched him and all his household;
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He that would not venture his bodie, shall never be valiant, nor he that will not venture his soule, be rich, Let them that make no reckoning of their soules, venture them at their perill;
He that would not venture his body, shall never be valiant, nor he that will not venture his soul, be rich, Let them that make no reckoning of their Souls, venture them At their peril;
He that increaseth that which is not his, but hookes it out of other men by evill meanes, he must needs be bemired, must needes have a foule conscience ▪ an uncleane heart to God ward:
He that increases that which is not his, but hooks it out of other men by evil means, he must needs be bemired, must needs have a foul conscience ▪ an unclean heart to God ward:
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to shew the indefatigablenesse of covetous men, though they have enough to load them, they can never have enough to tyre them ▪ though he load his house, his bags, his wits, his memory,
to show the indefatigableness of covetous men, though they have enough to load them, they can never have enough to tyre them ▪ though he load his house, his bags, his wits, his memory,
2 Quia corrumpunt, because ill-gotten riches corrupt a mans conscience, and make him worse than otherwise he would or could be. 1 Tim. 6. 9. They that will be rich fall into many temptations snares and lusts which drowne men in perdition and destruction.
2 Quia Corrupt, Because ill-gotten riches corrupt a men conscience, and make him Worse than otherwise he would or could be. 1 Tim. 6. 9. They that will be rich fallen into many temptations snares and Lustiest which drown men in perdition and destruction.
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as Moses is said to be divinitus venustus, divinely faire, or faire to God, Act. 7. 20. so the originall hath it.) Neither is it said, They that would be rich, if God so pleased to blesse them by just and honest wayes.
as Moses is said to be Divinely venustus, divinely fair, or fair to God, Act. 7. 20. so the original hath it.) Neither is it said, They that would be rich, if God so pleased to bless them by just and honest ways.
It is the conceit of Tertullian, that even Iudas carried himselfe honestly and rightly Vsque ad loculorum officium, till he came to carry the Bagge, that same NONLATINALPHABET, (as the Evangelists word is) the purse or tongue, as it signifieth;
It is the conceit of Tertullian, that even Iudas carried himself honestly and rightly Vsque ad loculorum officium, till he Come to carry the Bag, that same, (as the Evangelists word is) the purse or tongue, as it signifies;
and a faire match he made, (for as Austin saith) Iudas sold his salvation, and the Scribes and Pharisees bought their damnation, and all for a little money.
and a fair match he made, (for as Austin Says) Iudas sold his salvation, and the Scribes and Pharisees bought their damnation, and all for a little money.
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Labour then to pull up this same NONLATINALPHABET, this Roote of bitternesse, and desire God to plant the sweete and comfortable grace of true contentednesse in your hearts, that you may be so farre from being carried away with the love of money, that you may account it (as the Apostle speakes) but NONLATINALPHABET but drosse,
Labour then to pull up this same, this Root of bitterness, and desire God to plant the sweet and comfortable grace of true contentedness in your hearts, that you may be so Far from being carried away with the love of money, that you may account it (as the Apostle speaks) but but dross,
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3. Quia cruciant, because they vexe and greeve, and paine the soule. Our Saviour Christ compares them to thornes, & thornes you know are painefull things;
3. Quia cruciant, Because they vex and grieve, and pain the soul. Our Saviour christ compares them to thorns, & thorns you know Are painful things;
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painefull in the piercing, but more painefull in the pulling out: so are ill-gotten riches painefull in the getting, but most painefull in the going out;
painful in the piercing, but more painful in the pulling out: so Are ill-gotten riches painful in the getting, but most painful in the going out;
for now mens hearts are hardned, their consciences seared, they have (as the Apostle saith) NONLATINALPHABET, a kinde of hornyhoofe growne over their soules,
for now men's hearts Are hardened, their Consciences seared, they have (as the Apostle Says), a kind of hornyhoofe grown over their Souls,
Zophar gives them a worse Epithet than thornes, and likens them to poysons, Iob 20. 12. Sugred poysons goe downe pleasantly, Oh but when they are downe, they gall,
Zophar gives them a Worse Epithet than thorns, and likens them to poisons, Job 20. 12. Sugared poisons go down pleasantly, O but when they Are down, they Gall,
or into a bag full of holes and chinkes ▪ every lust, every sinne that a wicked man is given to, makes (as it were) a chinke or a hole in his estate, whereat his wealth runnes out,
or into a bag full of holes and chinks ▪ every lust, every sin that a wicked man is given to, makes (as it were) a chink or a hold in his estate, whereat his wealth runs out,
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and partly through the just judgement of God, that like as we see, Marke 11. 20. as soone as Christ had cursed the figtree, it presently withered and dried up NONLATINALPHABET from the rootes, to shew that it was not the roote alone,
and partly through the just judgement of God, that like as we see, Mark 11. 20. as soon as christ had cursed the Fig tree, it presently withered and dried up from the roots, to show that it was not the root alone,
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and raiseth his estate by bribery, and such unlawfull meanes, the Lord doth beare such hatred to that mans house, that if Atonement be not made, he will even fire it and burne it to the ground:
and Raiseth his estate by bribery, and such unlawful means, the Lord does bear such hatred to that men house, that if Atonement be not made, he will even fire it and burn it to the ground:
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what a world of sudden and lamentable fires are there every day in some place or other, who can tell but that God doth fire such houses for the bribery and iniquity of the owners and founders:
what a world of sudden and lamentable fires Are there every day in Some place or other, who can tell but that God does fire such houses for the bribery and iniquity of the owners and founders:
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Now wherefore doe men filch and steale, cozen and deceive, defraud and over reach, and doe all mann•r of evill? is it not that good may come of it, that they get goods by it? if it be so,
Now Wherefore do men filch and steal, cozen and deceive, defraud and over reach, and do all mann•r of evil? is it not that good may come of it, that they get goods by it? if it be so,
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when God fits a man with such an estate as is most meete, and most convenient for him (feed mee with food convenient for me, saith Agur,) when a mans heart and his estate doe convenire, doe meete,
when God fits a man with such an estate as is most meet, and most convenient for him (feed me with food convenient for me, Says Agur,) when a men heart and his estate do Convenire, do meet,
when God fashioneth a mans heart to his meanes, as David speakes, Psal. 33. 13, 14, 15. The Lord looketh downe from his habitation, upon the men of the earth,
when God fashioneth a men heart to his means, as David speaks, Psalm 33. 13, 14, 15. The Lord looks down from his habitation, upon the men of the earth,
If then thy estate be not according to thy minde, desire of God (as Agur did) to fashion and fit thy minde and heart to thy estate, that they may convenire, concord and comply one with the other;
If then thy estate be not according to thy mind, desire of God (as Agur did) to fashion and fit thy mind and heart to thy estate, that they may Convenire, concord and comply one with the other;
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Doe not therefore thinke hardely of God because he straytens thee and cuts thee short in many things which thou desirest ▪ but know that God knowes thee better than thy selfe;
Do not Therefore think hardly of God Because he straytens thee and cuts thee short in many things which thou Desirest ▪ but know that God knows thee better than thy self;
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we are of Alphonsus his minde, who feared not to say, Si in principio mundi ipse Deo adfuisset, mult• melius ornatiusque condenda fuisse, if he had beene with God in the beginning, things should have beene contrived in an other manner than now they are:
we Are of Alphonsus his mind, who feared not to say, Si in principio mundi ipse God adfuisset, mult• Better ornatiusque condenda Fuisse, if he had been with God in the beginning, things should have been contrived in an other manner than now they Are:
so doe we blasphemously thinke, that if God would but take our counsell, and be ruled by us, things should be carried in another manner than now they are, that some should not have so much ▪ others so little, some all, others never a whit:
so do we blasphemously think, that if God would but take our counsel, and be ruled by us, things should be carried in Another manner than now they Are, that Some should not have so much ▪ Others so little, Some all, Others never a whit:
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and say as Ely did, It is the Lord, let him doe whatsoever seemeth good unto him ▪ for whatsoever seemeth good to him, cannot but be good, howsoever it seemes to us.
and say as Ely did, It is the Lord, let him do whatsoever seems good unto him ▪ for whatsoever seems good to him, cannot but be good, howsoever it seems to us.
In a word, if contentment were limited and confined to any one condition, if it were included and shut up in any one estate, what should become of all the rest? But the comfort is, that God in mercy hath so divided,
In a word, if contentment were limited and confined to any one condition, if it were included and shut up in any one estate, what should become of all the rest? But the Comfort is, that God in mercy hath so divided,
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and dispersed and diffused this grace into all estates of men, that in whatsoever state a man is in, through Gods blessing and his owne endeavour, he may be contented with;
and dispersed and diffused this grace into all estates of men, that in whatsoever state a man is in, through God's blessing and his own endeavour, he may be contented with;
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I have learned (saith S. Paul, like a t•tragonismus or a Die that falls square which way soever it lights) In whatsoever state I am, therewith to be Content. Thus farre in generall; I come now to particulars.
I have learned (Says S. Paul, like a t•tragonismus or a Die that falls square which Way soever it lights) In whatsoever state I am, therewith to be Content. Thus Far in general; I come now to particulars.
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and when I have answered you according to them ▪ when I have satisfied and shewed you how they may be borne with a contented minde, NONLATINALPHABET I have done. The cases are fixe.
and when I have answered you according to them ▪ when I have satisfied and showed you how they may be born with a contented mind, I have done. The cases Are fix.
as he was by ••ophni and Phin•has ▪ 3. Iosephs case, to be crost in ons reputation, as he was by his mistresse. 4. Mephibosbeths case, to be crost in ones friends and meanes,
as he was by ••ophni and Phin•has ▪ 3. Joseph's case, to be crossed in ons reputation, as he was by his mistress. 4. Mephibosbeths case, to be crossed in ones Friends and means,
and stept in before him. 6. Hezechias case, to be crost in ones departure out of this world, to be called to dye (as he was) at such a time when a man desires most to live.
and stepped in before him. 6. Hezekiah case, to be crossed in ones departure out of this world, to be called to die (as he was) At such a time when a man Desires most to live.
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These six, in my opinion, are the principall cases, and the chiefest causes that are (as Aristotle speakes) NONLATINALPHABET the makers and breeders, the provokers and procurers of greife, displeasure,
These six, in my opinion, Are the principal cases, and the chiefest Causes that Are (as Aristotle speaks) the makers and breeders, the provokers and Procurers of grief, displeasure,
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and discontent, I will but strike these severall slints with a touch and away, and I hope in God that each of them will afford you a sparke to inlighten my Text;
and discontent, I will but strike these several slints with a touch and away, and I hope in God that each of them will afford you a spark to inlighten my Text;
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As Jacob when he blest the sonnes of Ioseph, Gen 48. blest them with a crosse, crossing his armes (as you may see by the Text:) so the greatest blessing that ever came into the world, came by a crosse (the crosse and passion of our blessed Lord and Saviour;) and there is no man living so blest of God in this world,
As Jacob when he blessed the Sons of Ioseph, Gen 48. blessed them with a cross, crossing his arms (as you may see by the Text:) so the greatest blessing that ever Come into the world, Come by a cross (the cross and passion of our blessed Lord and Saviour;) and there is no man living so blessed of God in this world,
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As the Poets feigne of Venus, that she brought forth a sonne, and called his name NONLATINALPHABET Love, this sonne of her• would never thrive nor come to any growth, till shee had brought forth another sonne,
As the Poets feign of Venus, that she brought forth a son, and called his name Love, this son of her• would never thrive nor come to any growth, till she had brought forth Another son,
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and she called his name NONLATINALPHABET, as you would say love for love. Thus stands the case betwixt a man and his wife they are like NONLATINALPHABET and NONLATINALPHABET, the love of the one will never grow nor thrive without the love of the other ▪ if there be not a reciprocall affection, a mutuall endeavouring to give each other content, their life will proove rather Conjurgium than Conjugium (as one said) rather a watfare,
and she called his name, as you would say love for love. Thus Stands the case betwixt a man and his wife they Are like and, the love of the one will never grow nor thrive without the love of the other ▪ if there be not a reciprocal affection, a mutual endeavouring to give each other content, their life will prove rather Conjuration than Conjugium (as one said) rather a watfare,
This is the true reason why there is so much fire, I meane so much unkinde and unnaturall flames of contention betwixt man and wife, onely because God is left out, the Lord is not betweene them.
This is the true reason why there is so much fire, I mean so much unkind and unnatural flames of contention betwixt man and wife, only Because God is left out, the Lord is not between them.
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yet learne to be content, for why? Consider, that if thy child had lived, he must have served an apprentiship all the while, that he might after have heene free of the heavenly Jerusalem: now if God in his mercy will grant it the freedome in the beginning of its yeares,
yet Learn to be content, for why? Consider, that if thy child had lived, he must have served an apprenticeship all the while, that he might After have heene free of the heavenly Jerusalem: now if God in his mercy will grant it the freedom in the beginning of its Years,
and make him a citizen among the Saints shortly after he came into the world is this any cause of discontent? and not rather of thanksgiving? But who can tell whether such a child be saved or no,
and make him a citizen among the Saints shortly After he Come into the world is this any cause of discontent? and not rather of thanksgiving? But who can tell whither such a child be saved or no,
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though I know a good parent will abhorre such a thought of doubtfulnesse, yet for the better setling of your minds in that assurance, doe but call to minde our Saviours saying, Suffer little children to come unto me,
though I know a good parent will abhor such a Thought of doubtfulness, yet for the better settling of your minds in that assurance, do but call to mind our Saviors saying, Suffer little children to come unto me,
in the Originall it is, NONLATINALPHABET, For of such is the kingdome of God, (that is) Gods kingdome doth consist of little children, heaven is replenished and stored with such as they.
in the Original it is,, For of such is the Kingdom of God, (that is) God's Kingdom does consist of little children, heaven is replenished and stored with such as they.
But the greatest crosse of all is, when children live to be ungracious and undutifull to their parents in their age (as Elies were) when aged parents shall be forced to complaine,
But the greatest cross of all is, when children live to be ungracious and undutiful to their Parents in their age (as Ely's were) when aged Parents shall be forced to complain,
but knowing well to how little purpose all this would be, without Gods working upon his heart, he falls to prayer, God perswade Iaphet to dwell in the tents of Shem:
but knowing well to how little purpose all this would be, without God's working upon his heart, he falls to prayer, God persuade Japhet to dwell in the tents of Shem:
now therefore, The good Lord perswade thee, &c. Thus doe thou for thy refractary childe, desire God to perswade him, to convince him, to convert and turne his heart,
now Therefore, The good Lord persuade thee, etc. Thus do thou for thy refractory child, desire God to persuade him, to convince him, to convert and turn his heart,
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if the Lord •ake in hand to leade Israel out of Egypt into the promised •and, sea shall be no sea, wildernesse no wildernesse, Giants no Giants, &c. So though thy childe be never so ill minded, never so desperately bent,
if the Lord •ake in hand to lead Israel out of Egypt into the promised •and, sea shall be no sea, Wilderness no Wilderness, Giants not Giants, etc. So though thy child be never so ill minded, never so desperately bent,
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they have learned of the old Serpent, the Devill, to spit their venome in the faces of those that faine would live in peace, and dwell securely by them:
they have learned of the old Serpent, the devil, to spit their venom in the faces of those that feign would live in peace, and dwell securely by them:
they are indeed a cursed generation, Deut. 27. 24. Cursed be he that smites his neighbour in secret (that doth secretly and slily underhand traduce him,
they Are indeed a cursed generation, Deuteronomy 27. 24. Cursed be he that smites his neighbour in secret (that does secretly and slily underhand traduce him,
or openly injured in your reputations, (as some of us, I am sure have beene) let me (as I have begun) entreate you to beare it contentedly whether you deserve it or deserve it not.
or openly injured in your reputations, (as Some of us, I am sure have been) let me (as I have begun) entreat you to bear it contentedly whither you deserve it or deserve it not.
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wee have his owne promise for it, by his owne Prophet, Zeph. 3. 11. In that day thou shalt not be ashamed for all thy doings, wherein thou hast transgressed against me:
we have his own promise for it, by his own Prophet, Zephaniah 3. 11. In that day thou shalt not be ashamed for all thy doings, wherein thou hast transgressed against me:
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David by his great sinnes, had in a manner quite broken his good name, insomuch that his enemies began to insult and make songs upon him to disgrace him utterly;
David by his great Sins, had in a manner quite broken his good name, insomuch that his enemies began to insult and make songs upon him to disgrace him utterly;
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In a word, if thou desirest that others should speake well of thee, see thou have a care to doe well unto thy selfe, Psal. 59. 18. Si benefeceris tibi, If thou dost well unto thy selfe, men will speake good of thee.
In a word, if thou Desirest that Others should speak well of thee, see thou have a care to do well unto thy self, Psalm 59. 18. Si benefeceris tibi, If thou dost well unto thy self, men will speak good of thee.
and he may say to himselfe, as the heart of Apollodorus the tyrant seemed to say to him, who dreamed one night that he was steade by the Scythians, and that his heart cried unto him out of the Caldron, NONLATINALPHABET, It is I that have brought thee to all this.
and he may say to himself, as the heart of Apollodorus the tyrant seemed to say to him, who dreamed one night that he was stead by the Scythians, and that his heart cried unto him out of the Caldron,, It is I that have brought thee to all this.
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as for his mistresse shee accused him, belied and slandered him, and was beleeved; poore Joseph either pleaded not for himselfe, or his plea was not heard nor credited,
as for his mistress she accused him, belied and slandered him, and was believed; poor Joseph either pleaded not for himself, or his plea was not herd nor credited,
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but pray as Austin did, plue mihi mitigationes in cor, ut patienter tales feram, Oh my God, showre downe thy gentle appeasings into my heart, that I may patiently beare with such men as these;
but pray as Austin did, blue mihi mitigationes in cor, ut Patienter tales feram, O my God, shower down thy gentle appeasings into my heart, that I may patiently bear with such men as these;
nor come in place to answer for himselfe, and to tell his owne tale, he shall be sure to have his tale told for him, by some that he little dreamt of, that will do him a displeasure,
nor come in place to answer for himself, and to tell his own tale, he shall be sure to have his tale told for him, by Some that he little dreamed of, that will do him a displeasure,
and get all they can take either by Hophnies Fleshhooke, 1 Sam. 2. or by those Nets and Dragges that the Prophet speakes of, Hab. 1. 15. let them hooke, hale and drag together the Devill and all (as some I thinke will doe:) A contented man had rather with Mephibosheth loose all, part with all,
and get all they can take either by Hophnies Fleshhook, 1 Sam. 2. or by those Nets and Drags that the Prophet speaks of, Hab. 1. 15. let them hook, hale and drag together the devil and all (as Some I think will do:) A contented man had rather with Mephibosheth lose all, part with all,
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and be stript of all he hath, so he may but have leave to enjoy the favour of his God, the safety of his Soveraigne and the peace of his owne conscience to himselfe.
and be stripped of all he hath, so he may but have leave to enjoy the favour of his God, the safety of his Sovereign and the peace of his own conscience to himself.
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And this is the great Cordolium the very heart-ake and greevance of many a worthy man, many a worthy Scholler, that hath lyen a long time at the poole of the Church and Court, hoping at length to climbe up that same NONLATINALPHABET (as the Apostle calls it, 1 Tim. 3. 13.) that good step or stay to honour and preferment, that others have done,
And this is the great Heart the very heart-ake and grievance of many a worthy man, many a worthy Scholar, that hath lyen a long time At the pool of the Church and Court, hoping At length to climb up that same (as the Apostle calls it, 1 Tim. 3. 13.) that good step or stay to honour and preferment, that Others have done,
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to learne of that Cripple to be content for a time, to tarry Gods leasure, to attend still at the poole (I meane at the ordinances of God) and you shall see at length, that if Angels cannot helpe you, Christ him selfe will come and doe a cure upon you,
to Learn of that Cripple to be content for a time, to tarry God's leisure, to attend still At the pool (I mean At the ordinances of God) and you shall see At length, that if Angels cannot help you, christ him self will come and do a cure upon you,
In the meane time you must know, that there is a speciall dispensation of God in his dealings with some of his servants, Num. 12. 7. My servant Moses is not so (saith God) he is faithfull in all my house,
In the mean time you must know, that there is a special Dispensation of God in his dealings with Some of his Servants, Num. 12. 7. My servant Moses is not so (Says God) he is faithful in all my house,
othersome hee depresseth and holdeth downe with poverty, want and neede, who yet no doubt are as true and faithfull servants to God as they that are advanced.
Othersome he depresseth and holds down with poverty, want and need, who yet no doubt Are as true and faithful Servants to God as they that Are advanced.
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because hee was Angariatus compelled and forced to it (as the Text sheweth:) this is a thankelesse and fruitlesse contentment, virtus nolentium nulla est: God takes no pleasure in forced patience;
Because he was Angariatus compelled and forced to it (as the Text shows:) this is a thankless and fruitless contentment, virtus nolentium nulla est: God Takes no pleasure in forced patience;
But it is the voluntary contentment which proceeds ab intrinseco from an inward working of grace, from that same free sperit that David speakes of, Psal. 51. when a man doth voluntarily, freely and of his owne accord endeavour to worke himselfe to an NONLATINALPHABET to an inward selfe-sufficiencie whether his estate please him or no,
But it is the voluntary contentment which proceeds ab intrinseco from an inward working of grace, from that same free Spirit that David speaks of, Psalm 51. when a man does voluntarily, freely and of his own accord endeavour to work himself to an to an inward self-sufficiency whither his estate please him or no,
as they did, Ier. 42. 6. Whether it be good, or whether it be evill, we will obey the voyce of the Lord, &c. Not onely when Gods Will and ours sute together,
as they did, Jeremiah 42. 6. Whither it be good, or whither it be evil, we will obey the voice of the Lord, etc. Not only when God's Will and ours suit together,
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when God shall shorten a mans dayes in his journey (as David speaketh) and take a man away in the midst of his age, in the minority of his children, in the unsetlednesse of his estate;
when God shall shorten a men days in his journey (as David speaks) and take a man away in the midst of his age, in the minority of his children, in the unsettledness of his estate;
how much lesse cause have wee to shew any token of ungodlinesse and discontent, that God should take home our departing soules, the worke of his owne hands, the plant of his owne grafting, who tenders it more than a mother doth her child,
how much less cause have we to show any token of ungodliness and discontent, that God should take home our departing Souls, the work of his own hands, the plant of his own grafting, who tenders it more than a mother does her child,
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and will keepe it better and safer for us, than wee can keepe it for our selves? It is said of David, Act. 13. 35. When hee had served his time, by the will of God,
and will keep it better and safer for us, than we can keep it for our selves? It is said of David, Act. 13. 35. When he had served his time, by the will of God,
now when a man hath served his time (as David did) and done that he came for into the wotld, I meane when hee hath repented of his sinnes, reformed his wayes, provided for his familie,
now when a man hath served his time (as David did) and done that he Come for into the World, I mean when he hath repented of his Sins, reformed his ways, provided for his family,
if then it shall please God to send forth that same Ang•lum mortis (as the Hebrewes speake) the Angel of death, to call him home, and fetch him into his fathers kingdome:
if then it shall please God to send forth that same Ang•lum mortis (as the Hebrews speak) the Angel of death, to call him home, and fetch him into his Father's Kingdom:
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thus it fares with an hypocrite (saith Iob) when he is taken (as it were with the Angle of God, I meane with some mortall sicknesse, that God begins to pull at his soule,
thus it fares with an hypocrite (Says Job) when he is taken (as it were with the Angle of God, I mean with Some Mortal sickness, that God begins to pull At his soul,
then let death come when it will, it shall be no otherwise than a mid-wife (a• Naz. speakes) to deliver you and helpe you out of the paines of earth into the joyes of heaven:
then let death come when it will, it shall be no otherwise than a midwife (a• Nazareth speaks) to deliver you and help you out of the pains of earth into the Joys of heaven:
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God of his mercy give a blessing unto it, for Iesus Christ his sake, to whom with the Father and the holy Spirit, be given and ascribed all honour and glory;
God of his mercy give a blessing unto it, for Iesus christ his sake, to whom with the Father and the holy Spirit, be given and ascribed all honour and glory;
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Titus 3. 8. This is a faithfull saying, and these things I will that thou affirme constantly, that they which have beleeved in God, might be carefull to maintaine good workes;
Titus 3. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works;
This is a faithfull saying, and these things I will thou affirme constantly, (there is the preachers direction.) 2. As many as have beleeved in God, must bee carefull to maintaine good workes, (there is the peoples duty) 3. These things are good and profitable unto men.
This is a faithful saying, and these things I will thou affirm constantly, (there is the Preachers direction.) 2. As many as have believed in God, must be careful to maintain good works, (there is the peoples duty) 3. These things Are good and profitable unto men.
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(there is every ones desire) for that which every man desires, that which every man aymes and drives at in his calling and in his course of life, is to doe those things that may redound to their profit and their good;
(there is every ones desire) for that which every man Desires, that which every man aims and drives At in his calling and in his course of life, is to do those things that may redound to their profit and their good;
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In the first generall part, observe two particulars. 1. A commendation of the text, (this is a faithfull saying) 2. A command to the Teacher, (these things I will that thou affirme constantly.)
In the First general part, observe two particulars. 1. A commendation of the text, (this is a faithful saying) 2. A command to the Teacher, (these things I will that thou affirm constantly.)
yet some sayings in Gods booke are by way of Eminence or of excellence called by the name of faithfull sayings (it pleaseth the Holy Ghost himselfe to set that note of dignity upon them;) either because God would have us in a speciall manner to build our faith and our affiance upon them, (as if he should say) whatever other saiyngs of scripture ye doubt of, never make any doubt of these,
yet Some sayings in God's book Are by Way of Eminence or of excellence called by the name of faithful sayings (it Pleases the Holy Ghost himself to Set that note of dignity upon them;) either Because God would have us in a special manner to built our faith and our affiance upon them, (as if he should say) whatever other saiyngs of scripture you doubt of, never make any doubt of these,
because they are such as doe more neerely concerne the faithfull then any others, being purposely directed and intended, Omnibus Christi fidelibus to all Christs faithfull people wheresoever;
Because they Are such as do more nearly concern the faithful then any Others, being purposely directed and intended, Omnibus Christ fidelibus to all Christ faithful people wheresoever;
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But then come to a faithfull man, one that is NONLATINALPHABET like-minded to God and his blessed Apostle, one whose minde and whose affection stands that way,
But then come to a faithful man, one that is like-minded to God and his blessed Apostle, one whose mind and whose affection Stands that Way,
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and tell him of these things, you cannot please him better, that is the doctrine he desires to heare of, he will care for it even naturally without any irkesomenesse or reluctation.
and tell him of these things, you cannot please him better, that is the Doctrine he Desires to hear of, he will care for it even naturally without any irkesomenesse or reluctation.
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Therefore as a father said of Saint Lukes Gospel which hee dedicated to one Theophilus (which signifieth a lover of God) si Deum diligis ad tescriptum est:
Therefore as a father said of Saint Lukes Gospel which he dedicated to one Theophilus (which signifies a lover of God) si God diligis ad tescriptum est:
We reade 2. Reg. 9. 5. when the Prophet came to anoynt Iohn to be King over Israel, and found him fitting among the rest of the captaines, hee delivers his message indefinitely to one of the company, not naming Iehu nor any man else, I have an errand to thee O Captaine;
We read 2. Reg. 9. 5. when the Prophet Come to anoint John to be King over Israel, and found him fitting among the rest of the Captains, he delivers his message indefinitely to one of the company, not naming Iehu nor any man Else, I have an errand to thee Oh Captain;
Iehu answered, to which of all us? The Prophet replyed, To thee O Captaine; when Iehu perceived that the message concerned himselfe, hee rose up immediately and obeyed it.
Iehu answered, to which of all us? The Prophet replied, To thee Oh Captain; when Iehu perceived that the message concerned himself, he rose up immediately and obeyed it.
In like manner, when a preacher comes into the congregation, and delivers his message indefinitely to the whole assembly, thou must know that his errand is to thee, he comes with a message sent from God to thee,
In like manner, when a preacher comes into the congregation, and delivers his message indefinitely to the Whole assembly, thou must know that his errand is to thee, he comes with a message sent from God to thee,
But I am perswaded better things of you (my brethren) that you are not in the number of those that doe NONLATINALPHABET, Act. 13. 46. put away the word of salvation from your selves to others;
But I am persuaded better things of you (my brothers) that you Are not in the number of those that do, Act. 13. 46. put away the word of salvation from your selves to Others;
for the holy Ghost commends it to be a faithfull saying, as if no other saying were so faithfull as this NONLATINALPHABET, This is a faithfull saying. But that is not all.
for the holy Ghost commends it to be a faithful saying, as if not other saying were so faithful as this, This is a faithful saying. But that is not all.
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that whatsoever we speake, whatsoever we affirme, it may be Bonafide (as we say) so honest and so unfained, that wee may bee able to maintaine it without an oath;
that whatsoever we speak, whatsoever we affirm, it may be Bonafide (as we say) so honest and so unfeigned, that we may be able to maintain it without an oath;
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This that we have spoken is a faithfull saying: For I beseech you 〈 … 〉 what are all your bonds, all your oathes, all your Affidavits, all your witnesse-bearing to mens words;
This that we have spoken is a faithful saying: For I beseech you 〈 … 〉 what Are all your bonds, all your Oaths, all your Affidavits, all your Witnessbearing to men's words;
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so honest, so plaine dealing in their words and in their actions, as they were in former times, (faithfulnesse is ••nished from the children of men;) And if it bee from the children of 〈 ◊ 〉 there let it rest and goe no further;
so honest, so plain dealing in their words and in their actions, as they were in former times, (faithfulness is ••nished from the children of men;) And if it be from the children of 〈 ◊ 〉 there let it rest and go no further;
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or the men of the earth, as David termes them) if they bee unfaithfull or unconscionable, they doe but their kind, their punishment though it be just it shall be lesse (you know that blackenes in a Moore is no deformity,
or the men of the earth, as David terms them) if they be unfaithful or unconscionable, they do but their kind, their punishment though it be just it shall be less (you know that blackens in a More is no deformity,
as it is in another man;) but if the children of God that make profession and protestation of their faith to God, shall make no conscience to deale treacherously and unfaithfully with men, God cannot chuse but take it hainously, and revenge it sharpely.
as it is in Another man;) but if the children of God that make profession and protestation of their faith to God, shall make no conscience to deal treacherously and unfaithfully with men, God cannot choose but take it heinously, and revenge it sharply.
sinne (you know) is of a cleaving nature, whatever sinne a man is given to, he shall finde that it will cling like a burre unto him, hee shall have much adoe to shake it off;
sin (you know) is of a cleaving nature, whatever sin a man is given to, he shall find that it will cling like a Burre unto him, he shall have much ado to shake it off;
but there is one finne above all the rest, the sinne of unfaithfulnesse, so harefull in a good mans eye, that David vowed to himselfe, that whatever other sinne st••ke by him, hee would surely shake off that, that odious ▪ infamous sinne should never cleave unto him, (I hate the sinnes of unfaithfulnesse, there shall no such cleave unto me.) contrarily, it is the glory and crowne of a christian man to bee accounted and approved a faithfull man;
but there is one fin above all the rest, the sin of unfaithfulness, so harefull in a good men eye, that David vowed to himself, that whatever other sin st••ke by him, he would surely shake off that, that odious ▪ infamous sin should never cleave unto him, (I hate the Sins of unfaithfulness, there shall no such cleave unto me.) contrarily, it is the glory and crown of a christian man to be accounted and approved a faithful man;
as God gives this restimonie of 〈 ◊ 〉 Num. 12. He is faithfull in all my house &c ▪ what ever businesse or imployment God set him about, he 〈 ◊ 〉 it, and did it faithfully:
as God gives this restimonie of 〈 ◊ 〉 Num. 12. He is faithful in all my house etc. ▪ what ever business or employment God Set him about, he 〈 ◊ 〉 it, and did it faithfully:
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what a deale of accounts, what a deale of back reckonings might he spared, if such 〈 … 〉 were but knowne to bee like those overseers of the •emple (I meane) faithfull in th•it dealings, 2. Reg. 12. 15. there was no reckoning made with the men into whose hands they delivered the mony,
what a deal of accounts, what a deal of back reckonings might he spared, if such 〈 … 〉 were but known to be like those Overseers of the •emple (I mean) faithful in th•it dealings, 2. Reg. 12. 15. there was no reckoning made with the men into whose hands they Delivered the money,
A faithfull man may truely be termed V••r Dei, the very wife and spouse of God, according to that saying of God himselfe, Hos. 2. 20. I will even betroth thee unto me in faithfulnesse:
A faithful man may truly be termed V••r Dei, the very wife and spouse of God, according to that saying of God himself, Hos. 2. 20. I will even betrothed thee unto me in faithfulness:
and passe over many just occasions of offence that we daily give him, so long as he findes us true and faithfull to him in the maine, in the sincerity and fidelity of our hearts to God ward:
and pass over many just occasions of offence that we daily give him, so long as he finds us true and faithful to him in the main, in the sincerity and Fidis of our hearts to God ward:
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what shall I say? It is the most divine, the most God-like quality in the world, there is no one thing wherein a man doth more neerely resemble God, then in beeing faithfull:
what shall I say? It is the most divine, the most Godlike quality in the world, there is no one thing wherein a man does more nearly resemble God, then in being faithful:
If any man therefore that beares the name of Christian, be found deceitfull upon the ballance, I meane unfaithfull in his dealings, I will say no more but what S. Paul hath said to my hand;
If any man Therefore that bears the name of Christian, be found deceitful upon the balance, I mean unfaithful in his dealings, I will say no more but what S. Paul hath said to my hand;
when the secrets of all hearts shall be disclosed, wee may heare that comfortable doome from the mouth of our Lord ▪ and Master Christ Iesus, 〈 ◊ ◊ 〉 fidelis serve, well done, (not rich and wealthy servant,
when the secrets of all hearts shall be disclosed, we may hear that comfortable doom from the Mouth of our Lord ▪ and Master christ Iesus, 〈 ◊ ◊ 〉 Fidelis serve, well done, (not rich and wealthy servant,
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The next point is the Command to the Teacher ▪ (These things I will that thou affirme constantly.) wherein are two particulars. 1. The will of the Authour. 2. The waight of the matter, as it followeth.
The next point is the Command to the Teacher ▪ (These things I will that thou affirm constantly.) wherein Are two particulars. 1. The will of the Author. 2. The weight of the matter, as it follows.
1. The will of the Author, noted in the word NONLATINALPHABET (These things I will) which word implyes not barely voluntatem, sed consilium, and imports not onely the Apostles will or desire that it should be so,
1. The will of the Author, noted in the word (These things I will) which word Implies not barely voluntatem, sed consilium, and imports not only the Apostles will or desire that it should be so,
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but his counsell and his judgement that it ought to be so, that they which have beleeved in God, must and ought to maintaine good workes, no• 〈 … 〉 onely the Apostles will and counsell to have it so, you shall finde it is Gods will as well as his • doe but observe that place, Act. 15. 28. and you shall see, that the Apostles counsells and constitutions ran ever with this 〈 ◊ 〉 If hath seemed good to the Holy ▪ 〈 … 〉 so that whatsoever seemed good to any of them, seemed first good to the spirit of God, to God the Holy Christ ▪ first it was Gods will, and then theirs;
but his counsel and his judgement that it ought to be so, that they which have believed in God, must and ought to maintain good works, no• 〈 … 〉 only the Apostles will and counsel to have it so, you shall find it is God's will as well as his • do but observe that place, Act. 15. 28. and you shall see, that the Apostles Counsels and constitutions ran ever with this 〈 ◊ 〉 If hath seemed good to the Holy ▪ 〈 … 〉 so that whatsoever seemed good to any of them, seemed First good to the Spirit of God, to God the Holy christ ▪ First it was God's will, and then theirs;
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and if it be Gods will, you will not deny but his will is a law, at Lest ought to hee so accounted by us that are his vassalls, that live by his favour,
and if it be God's will, you will not deny but his will is a law, At Lest ought to he so accounted by us that Are his vassals, that live by his favour,
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why we should ▪ refraine from evill and doe the thing that is good, but 〈 … 〉 his placet, because it is Gods will and pleasure to have it so, this were reason sufficient.
why we should ▪ refrain from evil and do the thing that is good, but 〈 … 〉 his placet, Because it is God's will and pleasure to have it so, this were reason sufficient.
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As that Cripple answered the pharises Iohn •. 11 when they questioned him for carying his bed on the Saboth, (filth he) How that made mee whole, He said unto 〈 ◊ 〉 take 〈 … 〉 and •ake ▪ as if hee had said, never aske mee any further reason, it is sufficient warrant to mee, that hee which made mee whole, willed me to carry it, it was his will I should doe so, and therefore I doe it.
As that Cripple answered the Pharisees John •. 11 when they questioned him for carrying his Bed on the Sabbath, (filth he) How that made me Whole, He said unto 〈 ◊ 〉 take 〈 … 〉 and •ake ▪ as if he had said, never ask me any further reason, it is sufficient warrant to me, that he which made me Whole, willed me to carry it, it was his will I should do so, and Therefore I do it.
We must know therfore that it is our part and duty to bring our owne wills to be conformable to Gods will, that Gods will and our wills may concurre and agree in one, that God and we may will and desire one and the same thing,
We must know Therefore that it is our part and duty to bring our own wills to be conformable to God's will, that God's will and our wills may concur and agree in one, that God and we may will and desire one and the same thing,
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if there be f•st a willing minde (saith the Apostle) god accepteth it, not according to that whith a 〈 … 〉 not, 〈 … 〉 You 〈 … 〉 a willing minde to offer up his sonne by way of sacrifice to God, wee know hee did not doe it actually,
if there be f•st a willing mind (Says the Apostle) god Accepteth it, not according to that vuhith a 〈 … 〉 not, 〈 … 〉 You 〈 … 〉 a willing mind to offer up his son by Way of sacrifice to God, we know he did not do it actually,
how could this •ee? but that God accepted the will for the d••de ▪ for we reade in 〈 ◊ 〉 that David had onely • willing minde to build God a house, we know hee did not doe it,
how could this •ee? but that God accepted the will for the d••de ▪ for we read in 〈 ◊ 〉 that David had only • willing mind to built God a house, we know he did not do it,
yet ye see, that God tooke it as well at his hands, as if 〈 … 〉 it 〈 … 〉 So quod 〈 … 〉 for asmuch as it was in thy heart to build me a house, (saith God) I will do thee as good a turne for I will build thee a house •. raise thee such a family that thy coale shal never be quenched, but thou shalt have a light in Israel as long as Israel 〈 … 〉 how much God makes of a willing minde.
yet you see, that God took it as well At his hands, as if 〈 … 〉 it 〈 … 〉 So quod 〈 … 〉 for as as it was in thy heart to built me a house, (Says God) I will do thee as good a turn for I will built thee a house •. raise thee such a family that thy coal shall never be quenched, but thou shalt have a Light in Israel as long as Israel 〈 … 〉 how much God makes of a willing mind.
2. The waight of the matter implyed in the word NONLATINALPHABET, which we translate to Affirme constantly, for indeede a good duty cannot bee too commonly nor two constantly prest and put home to the consciences and soules of men NONLATINALPHABET unstable soules (as the Apostle calles unconstant men) are soone cloyed with one doctrine, some grow wearle of well-doing,
2. The weight of the matter employed in the word, which we translate to Affirm constantly, for indeed a good duty cannot be too commonly nor two constantly pressed and put home to the Consciences and Souls of men unstable Souls (as the Apostle calls unconstant men) Are soon cloyed with one Doctrine, Some grow wearle of welldoing,
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But God loves constancy in well-doing ▪ 〈 … 〉 see 2. Reg. 13. 18, 19. how the man of God was wroth with the King of Israel because when he bade him smite upon the ground, he smote but thrice and stayed: (sayth he) thou shouldest have smitten five or sixe times;
But God loves constancy in welldoing ▪ 〈 … 〉 see 2. Reg. 13. 18, 19. how the man of God was wroth with the King of Israel Because when he bade him smite upon the ground, he smote but thrice and stayed: (say he) thou Shouldst have smitten five or sixe times;
so if we have done amisse one day, strive to amend it the next day, and so continually endeavour to rede•me our times, because our dayes be few and evill.
so if we have done amiss one day, strive to amend it the next day, and so continually endeavour to rede•me our times, Because our days be few and evil.
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Doubtlesse it is for this cause that God hath layd such a charge upon us, to affirme these things constantly, that they might be alwaies fresh in your remembrance,
Doubtless it is for this cause that God hath laid such a charge upon us, to affirm these things constantly, that they might be always fresh in your remembrance,
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that is, when death or judgement shall come upon a man like a theefe in the night, unexpectedly and unawares, blessed of God is that man that is found at his prayers,
that is, when death or judgement shall come upon a man like a thief in the night, unexpectedly and unawares, blessed of God is that man that is found At his Prayers,
the old world in the midst of their fleshline ▪ to speake the best of it that may be, it is much to bee feared that God meanes no good to that parties soule.
the old world in the midst of their fleshline ▪ to speak the best of it that may be, it is much to be feared that God means no good to that parties soul.
and make us continually to be given to all good workes, through Iesus Christ ▪ our Lord, Amen ▪ But that is not all ▪ I take it, 〈 … 〉 NONLATINALPHABET signifies rather, to affirme strongly, ex tote valde (as we say) to presse it home withall the strength and might we have;
and make us continually to be given to all good works, through Iesus christ ▪ our Lord, Amen ▪ But that is not all ▪ I take it, 〈 … 〉 signifies rather, to affirm strongly, ex tote Valde (as we say) to press it home withal the strength and might we have;
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non •arnale, sed carn•um, not a fleshly heart, but a fleshy hears ▪ that is, a heart that shall bee as tender as your flesh, that the least blow will bee seene upon it,
non •arnale, sed carn•um, not a fleshly heart, but a fleshy hears ▪ that is, a heart that shall be as tender as your Flesh, that the least blow will be seen upon it,
wee see by experience, let a little child take a staffe in his hand and strike a man therewith, it never troubles him, he never complaines of the blow,
we see by experience, let a little child take a staff in his hand and strike a man therewith, it never Troubles him, he never complains of the blow,
though he see not the party that strooke him, can easily conjecture that this was more then a child could doe, there was the strength of some man in it.
though he see not the party that struck him, can Easily conjecture that this was more then a child could do, there was the strength of Some man in it.
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In like manner when wee take the word of God into our hands as Gehazi tooke the staffe of Elisha, al•• we lay it on but weakely, we doe but Verbera•• 〈 … 〉 beate the ayre,
In like manner when we take the word of God into our hands as Gehazi took the staff of Elisha, al•• we lay it on but weakly, we do but Verbera•• 〈 … 〉 beat the air,
and for that cause I suppose the preaching of the word is called the Arme of God. Esa. •3. 1. it is not the hand of a preacher ▪ but it is the •rme of God, that wounds a sinners heart,
and for that cause I suppose the preaching of the word is called the Arm of God. Isaiah •3. 1. it is not the hand of a preacher ▪ but it is the •rme of God, that wounds a Sinners heart,
nor to preach his word in any negligent manner, but to affirm• and confirme it with all the strength and might that our witt and learning will afford NONLATINALPHABET (saith my text) These things I will that thou affirme strongly.
nor to preach his word in any negligent manner, but to affirm• and confirm it with all the strength and might that our wit and learning will afford (Says my text) These things I will that thou affirm strongly.
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the Gospel is doctrina credendorum, the law is doctrina agendorum; the one teacheth us what wee ought to beleeve, the other teacheth what wee ought to doe for the comfort and discharge of our owne soules in the sight of God.
the Gospel is Doctrina credendorum, the law is Doctrina agendorum; the one Teaches us what we ought to believe, the other Teaches what we ought to do for the Comfort and discharge of our own Souls in the sighed of God.
Here both are knit together, Beleeving and doing, Law and Gospel, Faith and good workes, doe in our text (as they should doe in our lives) even meete and kisse each other.
Here both Are knit together, Believing and doing, Law and Gospel, Faith and good works, do in our text (as they should do in our lives) even meet and kiss each other.
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That as many as are of a right faith, (as many as have beleeved in God,) should be also of aright conversation, (should be carefull to maintaine good workes.)
That as many as Are of a right faith, (as many as have believed in God,) should be also of aright Conversation, (should be careful to maintain good works.)
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the first are Nullifidians, men of no faith, that neither beleeve in God nor in his word, onely passe on their times more su•, after a fashion, such as it is,
the First Are Nullifidians, men of no faith, that neither believe in God nor in his word, only pass on their times more su•, After a fashion, such as it is,
and without which it is impossible to please God, it is a thing unreasonable and absurd ▪ How can such a one repeate his Creede (I beleeve in God, &c.) but he must multiply lies as fast as hee multiplyes words, every word hee speakes is a lye to God to the world, and to his owne soule.
and without which it is impossible to please God, it is a thing unreasonable and absurd ▪ How can such a one repeat his Creed (I believe in God, etc.) but he must multiply lies as fast as he multiplies words, every word he speaks is a lie to God to the world, and to his own soul.
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and reade their Necke ▪ verse, Iohn 3. 18. He that beleeveth not is condemned already ▪ hee needes no further triall or conviction, his sentence is past,
and read their Neck ▪ verse, John 3. 18. He that Believeth not is condemned already ▪ he needs no further trial or conviction, his sentence is past,
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But what is their no reliefe, no remeady, no redemption for such a one, but he that 〈 ◊ 〉 now an unbeliever must of necessity be damned eternally? God forbid:
But what is their no relief, no remedy, no redemption for such a one, but he that 〈 ◊ 〉 now an unbeliever must of necessity be damned eternally? God forbid:
and therfore take this comfort with you, you know there is alwaies a space of time ▪ some distance betwixt the condemnation and the execution of any Malefactor ▪ during which time if he can worke meanes to procure a pardon, his condemnation is disanulled ▪ so that though a prisoner be cast by the •ury,
and Therefore take this Comfort with you, you know there is always a Molle of time ▪ Some distance betwixt the condemnation and the execution of any Malefactor ▪ during which time if he can work means to procure a pardon, his condemnation is Disannulled ▪ so that though a prisoner be cast by the •ury,
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and by the sentence of Gods word (which shall iudge a man at the last day) yet there is a latitude, a space of time (I meane the terme of this life) betweene the condemnation and the execution,
and by the sentence of God's word (which shall judge a man At the last day) yet there is a latitude, a Molle of time (I mean the term of this life) between the condemnation and the execution,
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and this space is spara miser•cordi•, the compasse or circuit wherein Gods mercy and our repentance •••ves ▪ if in this Interim a man can make meanes to Iesus Christ to procure him a pardon from God (as that he hath promises to procure for any poore sinner that makes meanes unto him,
and this Molle is spara miser•cordi•, the compass or circuit wherein God's mercy and our Repentance •••ves ▪ if in this Interim a man can make means to Iesus christ to procure him a pardon from God (as that he hath promises to procure for any poor sinner that makes means unto him,
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for it is his office to bee our Advocate, and you know a good Advocate doth alwaies helpe a bad cause.) I say if he can out 〈 ◊ 〉 out his pardon before 〈 … 〉 of his 〈 … 〉 his some shall bee 〈 ◊ 〉 before the 〈 ◊ 〉 of God,
for it is his office to be our Advocate, and you know a good Advocate does always help a bad cause.) I say if he can out 〈 ◊ 〉 out his pardon before 〈 … 〉 of his 〈 … 〉 his Some shall be 〈 ◊ 〉 before the 〈 ◊ 〉 of God,
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The second sort are 〈 ◊ 〉 men that have nothing else but faith, that make profession of faith and a good conscience ▪ but have no other vertue, no manner of good 〈 ◊ 〉 to commend them to God or to the world ▪ The 〈 … 〉 adde to your 〈 ◊ 〉 vertue.
The second sort Are 〈 ◊ 〉 men that have nothing Else but faith, that make profession of faith and a good conscience ▪ but have no other virtue, no manner of good 〈 ◊ 〉 to commend them to God or to the world ▪ The 〈 … 〉 add to your 〈 ◊ 〉 virtue.
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And the reason is, •aith hath 〈 … 〉 a drawing property, it drawes home grace and mercy to a mans owne soule (as a loadstone if it bee not rubbell with Garlike will draw,
And the reason is, •aith hath 〈 … 〉 a drawing property, it draws home grace and mercy to a men own soul (as a Loadstone if it be not rubbell with Garlic will draw,
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so will faith if it bee not suffyed with sinne:) vertue hath 〈 … 〉 and 〈 … 〉 our 〈 … 〉 that vertue was gone out of him, he did not keepe his vertue to himselfe,
so will faith if it be not suffyed with sin:) virtue hath 〈 … 〉 and 〈 … 〉 our 〈 … 〉 that virtue was gone out of him, he did not keep his virtue to himself,
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Have but patience a little, and 〈 … 〉 you the 〈 ◊ 〉 that 〈 ◊ 〉 bee •dde• to ou• •aith ▪ by the 〈 … 〉 of those whose 〈 ◊ 〉 was commended by our Saviour Christ himselfe tobe a 〈 ◊ 〉 and a saving •aith.
Have but patience a little, and 〈 … 〉 you the 〈 ◊ 〉 that 〈 ◊ 〉 be •dde• to ou• •aith ▪ by the 〈 … 〉 of those whose 〈 ◊ 〉 was commended by our Saviour christ himself tobe a 〈 ◊ 〉 and a Saving •aith.
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and drew vertue ••cretly from him and went her way and made no words of it ▪ And our Saviour saith unto her ▪ Go thy way, thy faith hath 〈 ◊ 〉 th•• whole ▪ what kind of faith was 〈 … 〉 was a private a secret faith ▪ a •aith that can go to •od and make no 〈 ◊ 〉 of it, that can draw vertue from 〈 ◊ 〉 make no boast of it, that is one property of a saving faith.
and drew virtue ••cretly from him and went her Way and made no words of it ▪ And our Saviour Says unto her ▪ Go thy Way, thy faith hath 〈 ◊ 〉 th•• Whole ▪ what kind of faith was 〈 … 〉 was a private a secret faith ▪ a •aith that can go to •od and make no 〈 ◊ 〉 of it, that can draw virtue from 〈 ◊ 〉 make no boast of it, that is one property of a Saving faith.
2. Fides 〈 ◊ 〉 th• faith of the 〈 ◊ 〉 wo•an, Mat. 15. to whom our Saviour promised such an unlimited Bo•ne, what 〈 ◊ 〉 of ••ith 〈 ◊ 〉 here it was a patient and an humble faith;
2. Fides 〈 ◊ 〉 th• faith of the 〈 ◊ 〉 wo•an, Mathew 15. to whom our Saviour promised such an unlimited Bo•ne, what 〈 ◊ 〉 of ••ith 〈 ◊ 〉 Here it was a patient and an humble faith;
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〈 … 〉 you know how 〈 … 〉 at 〈 ◊ 〉 (that wa• as one 〈 ◊ 〉 interpr••s it, that God through Christ •ight looke upon her and •he through Christ might look• upon God 〈 … 〉 washing his 〈 ◊ 〉 with 〈 … 〉 with the hayres of her 〈 ◊ 〉 well •aith ▪ our 〈 … 〉 thy way ▪ th• •aith hath saved thee:
〈 … 〉 you know how 〈 … 〉 At 〈 ◊ 〉 (that wa• as one 〈 ◊ 〉 interpr••s it, that God through christ •ight look upon her and •he through christ might look• upon God 〈 … 〉 washing his 〈 ◊ 〉 with 〈 … 〉 with the hairs of her 〈 ◊ 〉 well •aith ▪ our 〈 … 〉 thy Way ▪ th• •aith hath saved thee:
4. Fides 〈 ◊ 〉 the •aith of the 〈 ◊ 〉 leaper. Luke 17. Th•• 〈 ◊ 〉 and gave 〈 … 〉 God and to ou• Saviour 〈 … 〉 Go• thy way, thy 〈 … 〉 of •aith was his? it was a 〈 … 〉 to 〈 … 〉 witho•• 〈 … 〉 without expression o• ou• •uty to God will 〈 … 〉 that is the saving 〈 … 〉 be added to our faith.
4. Fides 〈 ◊ 〉 the •aith of the 〈 ◊ 〉 leaper. Luke 17. Th•• 〈 ◊ 〉 and gave 〈 … 〉 God and to ou• Saviour 〈 … 〉 Go• thy Way, thy 〈 … 〉 of •aith was his? it was a 〈 … 〉 to 〈 … 〉 witho•• 〈 … 〉 without expression o• ou• •uty to God will 〈 … 〉 that is the Saving 〈 … 〉 be added to our faith.
5. Fides Bartim•i, the faith of Bartim•ius the blind begger, Luke 18. that cryed so improtunately to our Saviour Christ, Iesus thou sonne of David 〈 … 〉 upon me;
5. Fides Bartim•i, the faith of Bartim•ius the blind beggar, Lycia 18. that cried so improtunately to our Saviour christ, Iesus thou son of David 〈 … 〉 upon me;
Here is 〈 … 〉 man 〈 … 〉 to them that are in misery ▪ Faith without compassion and mercy to the poore and needy will never save a 〈 … 〉 it is the mercifull faith that is the saving Faith.
Here is 〈 … 〉 man 〈 … 〉 to them that Are in misery ▪ Faith without compassion and mercy to the poor and needy will never save a 〈 … 〉 it is the merciful faith that is the Saving Faith.
These be the vertues that 〈 ◊ 〉 be added to our faith ▪ without which (whatsoever we professe) are cannot 〈 … 〉 in truth and reality to beleeve 〈 ◊ 〉 in God.
These be the Virtues that 〈 ◊ 〉 be added to our faith ▪ without which (whatsoever we profess) Are cannot 〈 … 〉 in truth and reality to believe 〈 ◊ 〉 in God.
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If 〈 ◊ 〉 bee away, all the rest of •osephs brethren might as good stay at home ▪ so if vertue be wanting, our faith will stand us but in little stead to 〈 ◊ 〉 and therefore marks what followes ▪ in the 〈 … 〉 God ▪ 〈 … 〉.
If 〈 ◊ 〉 be away, all the rest of •osephs brothers might as good stay At home ▪ so if virtue be wanting, our faith will stand us but in little stead to 〈 ◊ 〉 and Therefore marks what follows ▪ in the 〈 … 〉 God ▪ 〈 … 〉.
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if they be unsanctified (to their thinking) and unregenerate, are but splendida pec•ata, glorious and glittering sinnes, that may perhaps slake the fire of Hell,
if they be unsanctified (to their thinking) and unregenerate, Are but splendida pec•ata, glorious and glittering Sins, that may perhaps slake the fire of Hell,
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it is rather terrifying then induring, and wil sooner drive a man off, then draw 〈 … 〉 God with his substance, and to helpe himselfe to heaven by well-doing:
it is rather terrifying then enduring, and will sooner drive a man off, then draw 〈 … 〉 God with his substance, and to help himself to heaven by welldoing:
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for my owne part, I am of the same minde for matter of good workes, that Saint Paul was for matter of preaching, Phil. 1. 15. some (saith the Apostle) preach Christ of ••vie and strife, and 〈 ◊ 〉 of good will and love;
for my own part, I am of the same mind for matter of good works, that Saint Paul was for matter of preaching, Philip 1. 15. Some (Says the Apostle) preach christ of ••vie and strife, and 〈 ◊ 〉 of good will and love;
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what 〈 ◊ 〉 Why NONLATINALPHABET Any way, so that good workes be done sincerely ▪ 〈 … 〉 sincerely I for my part both do & wil cōmend & 〈 … 〉 for I 〈 ◊ 〉 that God must needes have some glory, the Church & the poore some good,
what 〈 ◊ 〉 Why Any Way, so that good works be done sincerely ▪ 〈 … 〉 sincerely I for my part both do & will commend & 〈 … 〉 for I 〈 ◊ 〉 that God must needs have Some glory, the Church & the poor Some good,
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In the 9. of Luke, there was one that cast out devills in Christs name who followed him not, the Disciple tell our Saviour they had forbidden him our Saviour rebuked them and said, noe, I will none of that, Forbid him n•t, for •ee that is not against us, is for us. ver.
In the 9. of Lycia, there was one that cast out Devils in Christ name who followed him not, the Disciple tell our Saviour they had forbidden him our Saviour rebuked them and said, no, I will none of that, Forbid him n•t, for •ee that is not against us, is for us. ver.
50. Christ would have no man hindered or discouraged from well-doing, (whether hee follow him or follow him not) but let them have all the encouragement that may be to forward and further men in doing good.
50. christ would have no man hindered or discouraged from welldoing, (whither he follow him or follow him not) but let them have all the encouragement that may be to forward and further men in doing good.
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You know what God sayd to Caine, Gen. 4. 7. If thou doest well, shalt thou not be accepted? and you know what Caine was, to shew that God will accept of any mans well doing.
You know what God said to Cain, Gen. 4. 7. If thou dost well, shalt thou not be accepted? and you know what Cain was, to show that God will accept of any men well doing.
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1. Opera pirtatis, workes of piety and devotion to God, as prayer, thankesgiving, besides other divine expressions and exhibitions of ou• duty, of 〈 … 〉 our God for Gods services are of two sorts ▪ some are cheape services that come gratis and cost us nothing, comming to Church, hearing of Sermons, receiving the Sacrament,
1. Opera pirtatis, works of piety and devotion to God, as prayer, thanksgiving, beside other divine expressions and exhibitions of ou• duty, of 〈 … 〉 our God for God's services Are of two sorts ▪ Some Are cheap services that come gratis and cost us nothing, coming to Church, hearing of Sermons, receiving the Sacrament,
and few there bee that make any scruple of these because they come of free cost: (yet the old world was, 〈 … 〉 other some a•• chargeable service• ▪ 〈 … 〉 the may•tenance of Gods ministry, the building and repayring of his sanctuary,
and few there be that make any scruple of these Because they come of free cost: (yet the old world was, 〈 … 〉 other Some a•• chargeable service• ▪ 〈 … 〉 the may•tenance of God's Ministry, the building and repairing of his sanctuary,
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now there needes none of all this, men know how to shut their hands alone, and strive rather to be injurious then any way helpefull to God and his Church.
now there needs none of all this, men know how to shut their hands alone, and strive rather to be injurious then any Way helpful to God and his Church.
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why is it that Christ saith, The poore yee shall have alwaies with you, but that such as are rich and wealthy might make God some part of amends for their trespasses and sinnes by supplying the wants of the poore and needy;
why is it that christ Says, The poor ye shall have always with you, but that such as Are rich and wealthy might make God Some part of amends for their Trespasses and Sins by supplying the Wants of the poor and needy;
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but wot you what one wittingly replyed, That Begger shall go into Abrahams bo•ome, when all dishonest worldlings with all their dishonest gaines shall be damned (like Dives) to the pit of hell.
but wot you what one wittingly replied, That Beggar shall go into Abrahams bo•ome, when all dishonest worldlings with all their dishonest gains shall be damned (like Dives) to the pit of hell.
And therefore as you desire to escape that direfull slaughterhouse of hell, & those everlasting burnings in that infernall pit, be ru•e• 〈 … 〉 and see that you provide things honest in the sight of God & men;
And Therefore as you desire to escape that direful slaughterhouse of hell, & those everlasting burnings in that infernal pit, be ru•e• 〈 … 〉 and see that you provide things honest in the sighed of God & men;
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that if ever you shal come to be questioned, as Iacob was by Laban, how you came by your goods, you may be able to say (as Iacob did) my righteousnesse shall answer for me.
that if ever you shall come to be questioned, as Iacob was by Laban, how you Come by your goods, you may be able to say (as Iacob did) my righteousness shall answer for me.
And so much briefely for the three severall sorts of good workes, which every Christian is bound by his beliefe and faith to God, to do and to maintaine to the utmost of his power and ability.
And so much briefly for the three several sorts of good works, which every Christian is bound by his belief and faith to God, to do and to maintain to the utmost of his power and ability.
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1. NONLATINALPHABET, be carefull to maintaine good workes, (so wee translate it) the word signifies somewhat more, i. ut studeant that they study, devise and beate their braines, how they may doe good to those that stand in neede of their goodnesse, according to that Esay 32. 8. The liberall man deviseth liberall things;
1., be careful to maintain good works, (so we translate it) the word signifies somewhat more, i. ut studeant that they study, devise and beat their brains, how they may do good to those that stand in need of their Goodness, according to that Isaiah 32. 8. The liberal man devises liberal things;
he studies upon his bed (as a mother doth when her child is sicke) what course to take, what meanes to use to make the Church and the world the better for him.
he studies upon his Bed (as a mother does when her child is sick) what course to take, what means to use to make the Church and the world the better for him.
Solomon saith, Pro. 14. 22. Mercy and truth shall be to them that devise good: i. Mercy in the promises, and truth in the performances of Gods favour and goodnesse to that mans soule.
Solomon Says, Pro 14. 22. Mercy and truth shall be to them that devise good: i. Mercy in the promises, and truth in the performances of God's favour and Goodness to that men soul.
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it is bad enough to doe evill any manner of way, though it bee ex non advertentiâ, for want of good taking heede, (as Gods best servants doe many times,
it is bad enough to do evil any manner of Way, though it be ex non advertentiâ, for want of good taking heed, (as God's best Servants do many times,
and are heartily sory for it when it is done, so that were it to doe againe they would not willingly doe it for a world) but for a man in cold blood (as wee say) to lye and study and contrive a way to sinne,
and Are heartily sorry for it when it is done, so that were it to do again they would not willingly do it for a world) but for a man in cold blood (as we say) to lie and study and contrive a Way to sin,
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And marke the place where a gracelesse man deviseth evill, David saith, In cubile suo, upon his bed, in the darke and silent night when a man should doe nothing but pray,
And mark the place where a graceless man devises evil, David Says, In cubile Sue, upon his Bed, in the dark and silent night when a man should do nothing but pray,
that is a degree beyond the former evill, if a man hath had evill thoughts or evill purposes in the night (as the best man may have) the first thing hee should doe in the morning should bee, to downe upon his knees to God,
that is a degree beyond the former evil, if a man hath had evil thoughts or evil Purposes in the night (as the best man may have) the First thing he should do in the morning should be, to down upon his knees to God,
and even with cartropes to pull downe the curse of God upon his owne head. And therefore as you love your soules take heede of devising evill by your selves;
and even with Cartropes to pull down the curse of God upon his own head. And Therefore as you love your Souls take heed of devising evil by your selves;
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and when you have any leasure, any spare time from the world, devise (in Gods name) and beate your braines how you may compasse to doe some good worke which may tend to the right way of pleasing God,
and when you have any leisure, any spare time from the world, devise (in God's name) and beat your brains how you may compass to do Some good work which may tend to the right Way of pleasing God,
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2. To maintaine good workes, the word in the originall is NONLATINALPHABET, which properly signifies pr•esse to bee before others, to be a President or an antecedent in good works;
2. To maintain good works, the word in the original is, which properly signifies pr•esse to be before Others, to be a President or an antecedent in good works;
so was 〈 … 〉 that came to our Saviours 〈 ◊ 〉 and you know in the poole of Bethesda, Iohn 5. he that stept in first was cured of whatsoever disease he had,
so was 〈 … 〉 that Come to our Saviors 〈 ◊ 〉 and you know in the pool of Bethesda, John 5. he that stepped in First was cured of whatsoever disease he had,
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Daubtlesse there bee some that follow the paths of Christ, and (to use the words of Salvia•us) patenti•ra faciunt D•mini vestigia, they make the foot-steps of our Saviour more plaine and easie by the example of their vertue,
Daubtlesse there be Some that follow the paths of christ, and (to use the words of Salvia•us) patenti•ra faciunt D•mini vestigia, they make the footsteps of our Saviour more plain and easy by the Exampl of their virtue,
But where such are not (for they are rara aves) happie is he that can NONLATINALPHABET (as my text speaketh) that can be a president of good workes, that can shine as a light in a darke place,
But where such Are not (for they Are rara aves) happy is he that can (as my text speaks) that can be a president of good works, that can shine as a Light in a dark place,
3. This I suppose to bee the Genuine signification of the word, but we will take it also in that sence that our translation renders it, (namely) to maintaine good workes;
3. This I suppose to be the Genuine signification of the word, but we will take it also in that sense that our Translation renders it, (namely) to maintain good works;
but so to order his affaires and husband his estate, that hee may enable himselfe to maintaine good workes and to continue and hold out in well-doing for the time to come.
but so to order his affairs and husband his estate, that he may enable himself to maintain good works and to continue and hold out in welldoing for the time to come.
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But why are ye not able? how comes it that you have not wherwithall? If God hath disabled you by his owne immediate hand that you ha•e not water enough to drive your owne mill (as wee say) not meanes enough to maintaine your owne family;
But why Are you not able? how comes it that you have not wherewithal? If God hath disabled you by his own immediate hand that you ha•e not water enough to drive your own mill (as we say) not means enough to maintain your own family;
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but if a man have disabled himselfe by his owne improvidence, unthriftinesse and wa••fulnes ▪ and have crumbled away his meanes by drinking and dicing, &c. and so have made himselfe unable to doe any good worke, it is both a shame and a sin too.
but if a man have disabled himself by his own improvidence, unthriftiness and wa••fulnes ▪ and have crumbled away his means by drinking and dicing, etc. and so have made himself unable to do any good work, it is both a shame and a since too.
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but let him labour with his hands the thing that is good, that he may have wherewithall, (not only to supply himselfe) but to give to him that needeth.
but let him labour with his hands the thing that is good, that he may have wherewithal, (not only to supply himself) but to give to him that needs.
not deale in dishonest trades, nor use unlawful means to get his maintenance, but labour with his hands the thing that is good, for then shal he be in a way to receive a blessing from God, you know the place, Psal. 128. 1. Blessed art thou that fearest God and walkest in his way,
not deal in dishonest trades, nor use unlawful means to get his maintenance, but labour with his hands the thing that is good, for then shall he be in a Way to receive a blessing from God, you know the place, Psalm 128. 1. Blessed art thou that Fearest God and walkest in his Way,
and that man was a labourer, that came home from his worke in the evening, all the rest were quaffing & reveling ▪ and that one man ended his labour i• 〈 … 〉 the other ended their play in a brutish act of villany, industrious spirits are commonly best disposed to goodnes,
and that man was a labourer, that Come home from his work in the evening, all the rest were quaffing & reveling ▪ and that one man ended his labour i• 〈 … 〉 the other ended their play in a brutish act of villainy, Industria spirits Are commonly best disposed to Goodness,
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Solomon describing a vertuous woman Pro. 3•. saith ▪ in the first place, shee stretcheth out her hands to the spindl• ▪ i. to her worke, and in the next place, she stretcheth out her hands to the poore, i. to charity;
Solomon describing a virtuous woman Pro 3•. Says ▪ in the First place, she Stretcheth out her hands to the spindl• ▪ i. to her work, and in the next place, she Stretcheth out her hands to the poor, i. to charity;
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So a father speaking of Abrahams hospitality in entertaining the Angels Gen. 28. observes, that there was nullus •iger in dom• sapientis, not a slothfull body in all his house,
So a father speaking of Abrahams hospitality in entertaining the Angels Gen. 28. observes, that there was nullus •iger in dom• sapientis, not a slothful body in all his house,
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and a good sparer makes a good spender, we have a famous example in Ioseph, who by his thriftines and frugality saved the lives of his father and all his family.
and a good sparer makes a good spender, we have a famous Exampl in Ioseph, who by his thriftiness and frugality saved the lives of his father and all his family.
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Our blessed Saviour (a quo virtutem possi• discere virtus) of whom vertue it selfe may learne vertue) amongst other divine lessons, hath taught us this of Frugality by his owne example;
Our blessed Saviour (a quo virtutem possi• discere virtus) of whom virtue it self may Learn virtue) among other divine Lessons, hath taught us this of Frugality by his own Exampl;
so to dispose that plenty which Gods goodnes hath bestowed upon us, that nothing bee lost. Iohn 6. 12. Gather up NONLATINALPHABET (saith Christ) the very fragments and o••alls that nothing be lost.
so to dispose that plenty which God's Goodness hath bestowed upon us, that nothing be lost. John 6. 12. Gather up (Says christ) the very fragments and o••alls that nothing be lost.
yet there is no end of his gathering, neither doth he so much as say or thinke (saith Solomon) quare defraudo animam meam, why doe I defraud my owne soule:
yet there is no end of his gathering, neither does he so much as say or think (Says Solomon) quare defraudo animam meam, why do I defraud my own soul:
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Ier. 17. 17. as a Partridge •itteth on egges and hatcheth them not, so hee that getteth riches and not by right meanes, (nor to a right end) shall leave them in the midst of his dayes,
Jeremiah 17. 17. as a Partridge •itteth on eggs and hatcheth them not, so he that gets riches and not by right means, (nor to a right end) shall leave them in the midst of his days,
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but if that be all, see Iob 20. 10. •lij •ius placab•nt ••ndicos, his children shall flatter the poore for bread i. an other shall possesse his meanes, and his children come to poverty.
but if that be all, see Job 20. 10. •lij •ius placab•nt ••ndicos, his children shall flatter the poor for bred i. an other shall possess his means, and his children come to poverty.
or within the compasse of our abilities, so Pro. 5. 15. first drinke the water of thy owne ci••er•e (that is provide for thee and thine) and then let thy fountaines flow forth;
or within the compass of our abilities, so Pro 5. 15. First drink the water of thy own ci••er•e (that is provide for thee and thine) and then let thy fountains flow forth;
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as David answered his brother. 1. Sam. 17. 29. when hee questioned him, why hee left the sheepe and came into the campe, I• there not a cause (saith hee?) so say I,
as David answered his brother. 1. Sam. 17. 29. when he questioned him, why he left the sheep and Come into the camp, I• there not a cause (Says he?) so say I,
if we that so oft, and so many waies displease & anger God by doing ill ▪ will not some times and some wales endeavour to please him againe by doing good;
if we that so oft, and so many ways displease & anger God by doing ill ▪ will not Some times and Some wales endeavour to please him again by doing good;
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as it is said Acts ▪ 14. 17. that God left not himselfe without witnesse, in that hee did good, &c. his own good workes are his own witnes to testifie and prove the providence of his goodnesse to the sonnes of men:
as it is said Acts ▪ 14. 17. that God left not himself without witness, in that he did good, etc. his own good works Are his own witness to testify and prove the providence of his Goodness to the Sons of men:
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that inward testimony is sufficient for a man• owne satisfaction, but not for the conviction of others ▪ therefore saith Saint Iames, shew me thy faith by thy workes;
that inward testimony is sufficient for a man• own satisfaction, but not for the conviction of Others ▪ Therefore Says Saint James, show me thy faith by thy works;
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For ubi opera non apparent extra, fidem non 〈 … 〉 esse intr•, (saith a father) where I see not good works without, I will never 〈 … 〉 any 〈 ◊ 〉 within.
For ubi opera non apparent extra, fidem non 〈 … 〉 esse intr•, (Says a father) where I see not good works without, I will never 〈 … 〉 any 〈 ◊ 〉 within.
they crake that all our Churches, all our Hospitalls and Colle•ges are theirs ▪ and albeit enough is said and done to breake the teeth of their slanders,
they crake that all our Churches, all our Hospitals and Colle•ges Are theirs ▪ and albeit enough is said and done to break the teeth of their slanders,
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yet if it be possible, let us (as Saint Peter adviseth, 1. Pet. 2. 15. NONLATINALPHABET muzzle them quite, stop their mouthes and put them to silence by doing more good;
yet if it be possible, let us (as Saint Peter adviseth, 1. Pet. 2. 15. muzzle them quite, stop their mouths and put them to silence by doing more good;
wherefore? but that as the Israelites in the wildernesse did helpe one another in gathering of Manna, whence it came to passe, that he that gathered much, had nothing over,
Wherefore? but that as the Israelites in the Wilderness did help one Another in gathering of Manna, whence it Come to pass, that he that gathered much, had nothing over,
The heathen man could say, Ad utïlitatem omnes rapimur, neque aliter ullo modo possimus; All men living run hedlong after profit, neither can they possibly doe otherwise:
The heathen man could say, Ad utïlitatem omnes rapimur, neque aliter ullo modo possimus; All men living run headlong After profit, neither can they possibly do otherwise:
but all his evill workes shall be forgiven him, and for the good workes that he hath done, shall he heare that heavenly voyce from the mouth of Iesus Christ, Come thou blessed of my father, inherite the kingdome prepared for thee, &c. To which kingdome God of his mercy bring us for Christ Iesus sake, to whome with the Father and the holy spirit, bee given and ascribed all honour and glory, be done and performed all service and duty from henceforth for •ver more. Amen. FJNJS.
but all his evil works shall be forgiven him, and for the good works that he hath done, shall he hear that heavenly voice from the Mouth of Iesus christ, Come thou blessed of my father, inherit the Kingdom prepared for thee, etc. To which Kingdom God of his mercy bring us for christ Iesus sake, to whom with the Father and the holy Spirit, be given and ascribed all honour and glory, be done and performed all service and duty from henceforth for •ver more. Amen. FINES.
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THe sum and drift of this Text is to set forth the efficacie, or rather omnipotencie of earnest and fervent Prayer ▪ There be two graces of God in man that may iustly be termed Omnipotent or Almighty graces;
THe sum and drift of this Text is to Set forth the efficacy, or rather omnipotency of earnest and fervent Prayer ▪ There be two graces of God in man that may justly be termed Omnipotent or Almighty graces;
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God himselfe being pleased to shew his Almighty power and goodnes in them, and they are Faith and Prayer. 1. For the first, Mat. 15. 28. O woman great is thy faith, be it unto thee even as thou wilt.
God himself being pleased to show his Almighty power and Goodness in them, and they Are Faith and Prayer. 1. For the First, Mathew 15. 28. Oh woman great is thy faith, be it unto thee even as thou wilt.
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Looke what a beleever cannot doe himselfe, God himselfe will doe it for him, and yet it shalbe accounted as his act and deed. Phil. 4. 1•. I can doe all things through Christ that strengtheneth me:
Look what a believer cannot do himself, God himself will do it for him, and yet it shall accounted as his act and deed. Philip 4. 1•. I can do all things through christ that strengtheneth me:
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and faith, and vertue of Iesus Christ, (I can doe all things through Christ that strengthneth me.) As on the contrary, Our Saviour saith of himselfe, Marke 6. 5. that he could do nothing worth speaking of in his own Country ▪ NONLATINALPHABET ▪ or mighty w•rk•, no worke of wonder (in respect of what he could have done) onely because of their unbeliefe: and marke, that it is not said, Hee would doe no such workes there,
and faith, and virtue of Iesus christ, (I can do all things through christ that strengtheneth me.) As on the contrary, Our Saviour Says of himself, Mark 6. 5. that he could do nothing worth speaking of in his own Country ▪ ▪ or mighty w•rk•, no work of wonder (in respect of what he could have done) only Because of their unbelief: and mark, that it is not said, He would do no such works there,
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2 The other omnipotent grace is Pr•y•r; and that you may be assured it is so, marke but that expression, Exod. •• 10. Let me alone (saith God to Moses) that I may conf•••• them,
2 The other omnipotent grace is Pr•y•r; and that you may be assured it is so, mark but that expression, Exod •• 10. Let me alone (Says God to Moses) that I may conf•••• them,
What a word was this to come from the mouth of Almighty God, to bid a poore weake creature, let him alone: it shewes that Moses by his prayer did even (as it were) •ver-power the Lord, that the Lord had not the power to revenge himselfe on that provoking people,
What a word was this to come from the Mouth of Almighty God, to bid a poor weak creature, let him alone: it shows that Moses by his prayer did even (as it were) •ver-power the Lord, that the Lord had not the power to revenge himself on that provoking people,
then by the vertue of his prayers, The Apostle tells us for that, he was NONLATINALPHABET, hee was a man subject to the s•m• passions that we are, and yet his prayer tooke such good effect.
then by the virtue of his Prayers, The Apostle tells us for that, he was, he was a man Subject to the s•m• passion that we Are, and yet his prayer took such good Effect.
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In my Text there are two generall points to be considered. 1. The condition and quality of Eliahs person, [ He was a man subject •o like passions as we are.
In my Text there Are two general points to be considered. 1. The condition and quality of Elijah's person, [ He was a man Subject •o like passion as we Are.
His second prayer went up into the clouds above, and fetcht an NONLATINALPHABET a heaven-dropping dew, a happy and a heavenly raine that moystned and fatned, and refreshed the earth againe.
His second prayer went up into the Clouds above, and fetched an a heaven-dropping due, a happy and a heavenly rain that moistened and fattened, and refreshed the earth again.
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1 The co••ition and quality of Eliahs person, what manner of man Eliah was? My text saith hee was NONLATINALPHABET A man subject to the same passions, to the same frailties and infirmities that we are. Hence you may observe, that no profession of holinesse, no practise of piety, no degree of grace and sanctification in this life, can exempt,
1 The co••ition and quality of Elijah's person, what manner of man Elijah was? My text Says he was A man Subject to the same passion, to the same frailties and infirmities that we Are. Hence you may observe, that no profession of holiness, no practice of piety, no degree of grace and sanctification in this life, can exempt,
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What shall I neede to multiply examples to prove this point, when we know the Apostle affirmeth even of our Saviour himselfe, That he was in all things like unto us sinne excepted:
What shall I need to multiply Examples to prove this point, when we know the Apostle Affirmeth even of our Saviour himself, That he was in all things like unto us sin excepted:
This made him so tenderly affected towards the hungry multitude, Matt. 15. because himselfe knew by his owne experience what an unsufferable misery hunger was.
This made him so tenderly affected towards the hungry multitude, Matt. 15. Because himself knew by his own experience what an unsufferable misery hunger was.
And such was his compassion toward Peter in that state of desertion wherein he lay, Luk 22. because himselfe knew and felt in his owne soule, what a wofull thing it was to be forsaken of God.
And such was his compassion towards Peter in that state of desertion wherein he lay, Luk 22. Because himself knew and felt in his own soul, what a woeful thing it was to be forsaken of God.
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And this is the assurance which the Apostle gives us that we shall obtaine mercy and grace from Iesus Christ, to helpe and comfort us in time of need, Heb. 4. 16. because himselfe had a feeling of the same infirmities,
And this is the assurance which the Apostle gives us that we shall obtain mercy and grace from Iesus christ, to help and Comfort us in time of need, Hebrew 4. 16. Because himself had a feeling of the same infirmities,
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so there is no man living since the fall of Adam (except our Saviour forementioned, who was NONLATINALPHABET God and man both) but hath his passions as well as his perfections, his infirmities as well as his graces.
so there is no man living since the fallen of Adam (except our Saviour forementioned, who was God and man both) but hath his passion as well as his perfections, his infirmities as well as his graces.
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so there is no mans heart so sanctified and filled with grace, but hath some cracks, some flawes in it, whereat his sinnes and corruptions sprout and issue out, to his no small regret and griefe.
so there is no men heart so sanctified and filled with grace, but hath Some cracks, Some flaws in it, whereat his Sins and corruptions sprout and issue out, to his not small regret and grief.
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or of the men of God, (such as Eliah was) for alas, they are NONLATINALPHABET subject to the same passions that other men are Salomon tells us, Pro. 27. 19. That as in water, face answereth to face,
or of the men of God, (such as Elijah was) for alas, they Are Subject to the same passion that other men Are Solomon tells us, Pro 27. 19. That as in water, face Answers to face,
A man that lookes into the water, or into a glasse, shall see a face there in all points answering to his owne, the same spots, the same warts, the same wrinkles and blemishes that he sees in the face in the water, they are all the very same in his owne face, there is face answering to face:
A man that looks into the water, or into a glass, shall see a face there in all points answering to his own, the same spots, the same warts, the same wrinkles and blemishes that he sees in the face in the water, they Are all the very same in his own face, there is face answering to face:
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the same evills, the same corruptions, lusts and sinnes, that thou seest in another mans heart, breaking out into his life, the very selfe-same are in thy owne heart;
the same evils, the same corruptions, Lustiest and Sins, that thou See in Another men heart, breaking out into his life, the very selfsame Are in thy own heart;
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another licentious and loose, and spotted with the world? Answ. It is not any thing in nature (beleeve that for a truth) but meerely that same Gratia discriminans (as Divines call it) that distinguishing Grace of God, it is that which makes the difference betwixt one man and another.
Another licentious and lose, and spotted with the world? Answer It is not any thing in nature (believe that for a truth) but merely that same Gratia discriminans (as Divines call it) that distinguishing Grace of God, it is that which makes the difference betwixt one man and Another.
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if thou seest thy brother overtaken in a fault, doe then as the Apostle adviseth thee, Gal. 6. 1. NONLATINALPHABET restore him with the spirit of meekenesse, or (as the word signifieth) bind him up gently and lovingly,
if thou See thy brother overtaken in a fault, do then as the Apostle adviseth thee, Gal. 6. 1. restore him with the Spirit of meekness, or (as the word signifies) bind him up gently and lovingly,
Againe, the consideration of this, if it be rightly conceived, may serve for a comfort and a stay unto such tender consciences as have sinned of infirmitie,
Again, the consideration of this, if it be rightly conceived, may serve for a Comfort and a stay unto such tender Consciences as have sinned of infirmity,
and why should I misdoubt (he being still the same compassionate God) but that he will have pitty and compassion upon the same infirmities in me. But some man may say:
and why should I misdoubt (he being still the same compassionate God) but that he will have pity and compassion upon the same infirmities in me. But Some man may say:
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and to sanctifie himselfe in all holy duty and obedience to God, striving by a holy desire and an hearty endeavour, in nothing willingly to sinne against God,
and to sanctify himself in all holy duty and Obedience to God, striving by a holy desire and an hearty endeavour, in nothing willingly to sin against God,
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or which is worse, shall doe like him, Psal. 36. 4. shall set, and settle himselfe in a way that is not good, resolving with himselfe, that this sinne •its my turne,
or which is Worse, shall do like him, Psalm 36. 4. shall Set, and settle himself in a Way that is not good, resolving with himself, that this sin •its my turn,
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and such as will cost him many a sigh, many a groane, many a teare, before ever he shall attaine to this comfortable perswasion, that there is compassion with God,
and such as will cost him many a sighs, many a groan, many a tear, before ever he shall attain to this comfortable persuasion, that there is compassion with God,
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it leaves such a sting behind it in the soule, that a man can never be at quiet in his owne conscience, till he hath made his peace with God by a sound and serious humiliation,
it leaves such a sting behind it in the soul, that a man can never be At quiet in his own conscience, till he hath made his peace with God by a found and serious humiliation,
Yea, it never leaves a man, till it hath brought him to that same NONLATINALPHABET, that Indignation which the Apostle speakes of, 2 Cor. 7. 11. that a man shall even fret and vexe and fall out with himselfe for offending and provoking so good, so gracious a God.
Yea, it never leaves a man, till it hath brought him to that same, that Indignation which the Apostle speaks of, 2 Cor. 7. 11. that a man shall even fret and vex and fallen out with himself for offending and provoking so good, so gracious a God.
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Whereas on the contrary, when a man can carry away his sinnes as lightly as Sampson carried the gates of Azz•, that they are no burthen to his 〈 … 〉e or if they doe beginne to trouble him, shall doe as Saul did, betake himselfe to musicke and sport,
Whereas on the contrary, when a man can carry away his Sins as lightly as Sampson carried the gates of Azz•, that they Are no burden to his 〈 … 〉e or if they do begin to trouble him, shall do as Saul did, betake himself to music and sport,
Whereupon saith Saint Austin, upon those words of the Apostle, Rom. 8. Omnia cooperantur, &c. All things worke together for good to them that love God.
Whereupon Says Saint Austin, upon those words of the Apostle, Rom. 8. Omnia cooperantur, etc. All things work together for good to them that love God.
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A man that hath sinned of infirmity, will labour to bring forth that same NONLATINALPHABET which Iohn Baptist speakes of, Mat. 3. 8. the worthy fruits of repentance:
A man that hath sinned of infirmity, will labour to bring forth that same which John Baptist speaks of, Mathew 3. 8. the worthy fruits of Repentance:
it is not enough to repent and be sorry for what a man hath done (so did Iudas, so did Ahab) but he must honestly and unfainedly endeavour to bring forth the fruit of repentance,
it is not enough to Repent and be sorry for what a man hath done (so did Iudas, so did Ahab) but he must honestly and unfeignedly endeavour to bring forth the fruit of Repentance,
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If it he thus with thee, take comfort (in Gods name) from this comfortable Doctrine, that thou art no other then Eliah was, a man subject to passion. It followes;
If it he thus with thee, take Comfort (in God's name) from this comfortable Doctrine, that thou art no other then Elijah was, a man Subject to passion. It follows;
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It was one part of Salomons request to God, 2 Chron. 6. 29. When any one shall perceive and feele his owne sore, his owne griefe, and the plague of his owne heart (as he termeth a mans owne corruption) what shall he doe? Shall hee despaire, shall he be driven backe from God (as Iordan was driven backe at the persence of the Arke) no, let him this doe;
It was one part of Solomon's request to God, 2 Chronicles 6. 29. When any one shall perceive and feel his own soar, his own grief, and the plague of his own heart (as he termeth a men own corruption) what shall he do? Shall he despair, shall he be driven back from God (as Iordan was driven back At the persence of the Ark) no, let him this doe;
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what then is to be done? Shall he lie downe, like Issachar, and couch betweene his burthen? Shall he be disheartened and discouraged from resorting and approaching to God? God forbid;
what then is to be done? Shall he lie down, like Issachar, and couch between his burden? Shall he be disheartened and discouraged from resorting and approaching to God? God forbid;
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let him in Gods name come to Iesus Christ that calls him, with teares in his eyes, with true griefe and Godly sorrow in his heart, with humble confessions and prayers in his mouth;
let him in God's name come to Iesus christ that calls him, with tears in his eyes, with true grief and Godly sorrow in his heart, with humble confessions and Prayers in his Mouth;
It followes, How did he pray? My text 〈 ◊ 〉 he prayed earnestly in the Originall it is, NONLATINALPHABET, In praying he prayed, or he prayed a prayer; we translate it, He prayed earnestly; and it is to very good purpose; for it implies thus much:
It follows, How did he pray? My text 〈 ◊ 〉 he prayed earnestly in the Original it is,, In praying he prayed, or he prayed a prayer; we translate it, He prayed earnestly; and it is to very good purpose; for it Implies thus much:
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now least he should mistake the man, and lay his hands upon a wrong party, God gives him this prive token to know him by, for behold he prayeth. Now let me demand;
now lest he should mistake the man, and lay his hands upon a wrong party, God gives him this prive token to know him by, for behold he Prayeth. Now let me demand;
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do you think that S. Paul never prayed to God till that time? or doe you imagine that was the first prayer that ever Paul made? It is the first we reade of;
do you think that S. Paul never prayed to God till that time? or do you imagine that was the First prayer that ever Paul made? It is the First we read of;
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and I will give you my reason ▪ Saint Paul (you know) was a Pharisee, one of the strictest and devoutest of all the Sect (as he testifies of himselfe) and the Pharisees, you know, were altogether given to long praying;
and I will give you my reason ▪ Saint Paul (you know) was a Pharisee, one of the Strictest and devoutest of all the Sect (as he Testifies of himself) and the Pharisees, you know, were altogether given to long praying;
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Almighty God, who stiles himselfe the hearer of prayers, gave no eare, tooke no notice of all his formall, Pharisaicall, hypocriticall prayers, which he had made in former times;
Almighty God, who stile himself the hearer of Prayers, gave no ear, took no notice of all his formal, Pharisaical, hypocritical Prayers, which he had made in former times;
then he records and registers and sets them downe in that booke of remembranc• which the Prophet speakes of, Mal. 3. 16. If otherwise, they be dull and heartlesse lazy and spiritlesse, God doth by them as hee doth by onr sinnes of ignorance, Act. 17. 30. NONLATINALPHABET winke at them, over-see them ▪ passe by,
then he records and registers and sets them down in that book of remembranc• which the Prophet speaks of, Malachi 3. 16. If otherwise, they be dull and heartless lazy and spiritless, God does by them as he does by onr Sins of ignorance, Act. 17. 30. wink At them, oversee them ▪ pass by,
Eliah was well knowne to be a hot spirited man in all his actions, exceeding zealous and earnest in all his reprehensions, both of the King, and of the people.
Elijah was well known to be a hight spirited man in all his actions, exceeding zealous and earnest in all his reprehensions, both of the King, and of the people.
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By the like rule, judge thou of the state of thy soule, if thy zeale be equable and uniforme both in prayer and in anger, it is a good signe of grace and sanctification in thy heart;
By the like Rule, judge thou of the state of thy soul, if thy zeal be equable and uniform both in prayer and in anger, it is a good Signen of grace and sanctification in thy heart;
Here are two weighty points to be considered. 1. What should move Eliah to pray for a judgement. 2. Why hee made choise to pray for this kind of judgement, of drought and dearth, rather then for any other.
Here Are two weighty points to be considered. 1. What should move Elijah to pray for a judgement. 2. Why he made choice to pray for this kind of judgement, of drought and dearth, rather then for any other.
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S. Paul (in my conceit) seemes to taxe him for it, Rom. 11. 2. and he brings it in with a notandum, wote ye not (i) doe ye not marke and observe what the Scripture saith of Eliah, how he made intercession to God against Israel.
S. Paul (in my conceit) seems to Tax him for it, Rom. 11. 2. and he brings it in with a notandum, wot you not (i) do you not mark and observe what the Scripture Says of Elijah, how he made Intercession to God against Israel.
and gave him a countermand, Pray no more for this people, for I will not heare thee, Ier. 11. 14. The Husbandman in the Parable entreates his Master for the unfruitfull tree, that hee would spare it and not cut it downe,
and gave him a countermand, Pray no more for this people, for I will not hear thee, Jeremiah 11. 14. The Husbandman in the Parable entreats his Master for the unfruitful tree, that he would spare it and not Cut it down,
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and that good affection which so holy a man should beare towards the people of God? Answ. Three things there are (in my weake judgement) that may seeme to warrant and beare out Eliah in praying for a judgement.
and that good affection which so holy a man should bear towards the people of God? Answer Three things there Are (in my weak judgement) that may seem to warrant and bear out Elijah in praying for a judgement.
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and knew by revelation from God, that such a judgement was a comming, therefore he might the more warrantably and unoffensively frame his desires to Gods appointments,
and knew by Revelation from God, that such a judgement was a coming, Therefore he might the more warrantably and unoffensively frame his Desires to God's appointments,
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Thus must we conceive of those bitter execrations and imprecations wherewith David did so often in the Psalmes curse and banne his enemies, [ Let their Table be their snare, let their children be vagabodes and beg their bread, &c. ] A man would thinke it could not stand with the piety and charitie of a godly man, to wish such wicked events, such uncharitable wishes to proceede out of his mouth:
Thus must we conceive of those bitter execrations and imprecations wherewith David did so often in the Psalms curse and ban his enemies, [ Let their Table be their snare, let their children be vagabodes and beg their bred, etc. ] A man would think it could not stand with the piety and charity of a godly man, to wish such wicked events, such uncharitable wishes to proceed out of his Mouth:
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David and Eliah had that gift which the Apostle calls NONLATINALPHABET the discerning spirits; they knew by instinct from heaven, who were blest and who were cursed of God.
David and Elijah had that gift which the Apostle calls the discerning spirits; they knew by instinct from heaven, who were blessed and who were cursed of God.
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It is not so with us, God hath hid those secrets from our eyes, and therefore it is our part and duty to pray in love and charity, That God would have mercy upon all men.
It is not so with us, God hath hid those secrets from our eyes, and Therefore it is our part and duty to pray in love and charity, That God would have mercy upon all men.
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But what use then are wee to make of those curses in the Psalmes that are read so often to us? Answ. Thus wee may doe, we may apply them to the enemies of the Church, that seeke the ruine of the true Religion,
But what use then Are we to make of those curses in the Psalms that Are read so often to us? Answer Thus we may do, we may apply them to the enemies of the Church, that seek the ruin of the true Religion,
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] But for our owne enemies, that have done us some private wrong, or bare us some secret grudge, to curse them and banne them in this kinde (as the usuall manner of some is) it is both unwarrantable, uncharitable, and ungodly.
] But for our own enemies, that have done us Some private wrong, or bore us Some secret grudge, to curse them and ban them in this kind (as the usual manner of Some is) it is both unwarrantable, uncharitable, and ungodly.
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But the best and safest use, that wee can make of those curses, is to appropriate and apply them to our selves, to acknowledge and adjudge our selves worthy to undergoe all those deadly evils,
But the best and Safest use, that we can make of those curses, is to Appropriate and apply them to our selves, to acknowledge and adjudge our selves worthy to undergo all those deadly evils,
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For as on the contrary, to blesse our selves is the way to make God curse us, Deut. 29. 20. Hee that blesseth himselfe when he heareth the words of these curses, saying, I shall have peace though I walke in the imaginations of my owne heart, adding drunkennesse to thirst, (marke what followes) the Lord will be revenged upon the soule of such a one, his anger and his jealousie shall smoke against that man,
For as on the contrary, to bless our selves is the Way to make God curse us, Deuteronomy 29. 20. He that Blesses himself when he hears the words of these curses, saying, I shall have peace though I walk in the Imaginations of my own heart, adding Drunkenness to thirst, (mark what follows) the Lord will be revenged upon the soul of such a one, his anger and his jealousy shall smoke against that man,
whereas if thou wouldst be blest of God, I doe not say, that thou shouldst curse thy selfe (farre be it from any servant of Christ so to doe) but this I would advise thee to doe,
whereas if thou Wouldst be blessed of God, I do not say, that thou Shouldst curse thy self (Far be it from any servant of christ so to do) but this I would Advice thee to do,
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2. Convenientia temporis, the fitnesse and order of time when this was done, it was done in the time of the Law, which was used to such judgements, they were then ▪ accustomed to more terrible wonders,
2. Convenientia Temporis, the fitness and order of time when this was done, it was done in the time of the Law, which was used to such Judgments, they were then ▪ accustomed to more terrible wonders,
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observe the wonders that Moses wrought in Egypt, what terrible, what hurtfull, what mischeivous wonders they were, he turned all their water into bloud, all their dust into Lice,
observe the wonders that Moses wrought in Egypt, what terrible, what hurtful, what mischievous wonders they were, he turned all their water into blood, all their dust into Lice,
and spoiled all the fruits of the earth, and undid the whole Land ▪ What a dreadfull wonder was that of Elisha, 2 Reg. 2. when he cursed the children of Bethel that mocked him for his baldnesse:
and spoiled all the fruits of the earth, and undid the Whole Land ▪ What a dreadful wonder was that of Elisha, 2 Reg. 2. when he cursed the children of Bethel that mocked him for his baldness:
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but hee lookes upon them with a direfull countenance, and cursed and banned them in the name of the Lord, and immediatly two Shee-beares came out of the Wood,
but he looks upon them with a direful countenance, and cursed and banned them in the name of the Lord, and immediately two Shall bears Come out of the Wood,
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hee might have answered, I cannot come, or the Lord appointed mee some other way to goe, &c. but the next word we heare, is a word of Iudgement and Vengeance, If I be a man of God, let fire come downe from heaven,
he might have answered, I cannot come, or the Lord appointed me Some other Way to go, etc. but the next word we hear, is a word of Judgement and Vengeance, If I be a man of God, let fire come down from heaven,
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But now looke to the Miracles and Wonders of our Saviour in the Gospel, and you shall finde them to be of another nature, all of goodnesse and mercy, all mercifull, all beneficiall, all healing Miracles, no way hurtfull or destructive of any mans life.
But now look to the Miracles and Wonders of our Saviour in the Gospel, and you shall find them to be of Another nature, all of Goodness and mercy, all merciful, all beneficial, all healing Miracles, no Way hurtful or destructive of any men life.
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yet what one man did our Saviour striké dead for all these haynous indignities? Nay, hee was so farre from revenge, that hee prayed for their lives that sought and wrought his death ▪
yet what one man did our Saviour striké dead for all these heinous indignities? Nay, he was so Far from revenge, that he prayed for their lives that sought and wrought his death ▪
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The most terribble wonders that ever our Saviour did, were but two, and those no wayes prejudicious to the person or life of any man, woman, or childe.
The most terribble wonders that ever our Saviour did, were but two, and those no ways prejudicious to the person or life of any man, woman, or child.
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but when the poore and hungry come to them (as Christ came to that Figtree) hoping to pull some fruite of charity and mercy from them, there is nothing to be found but leaves, good words perhaps, and that is all:
but when the poor and hungry come to them (as christ Come to that Fig tree) hoping to pull Some fruit of charity and mercy from them, there is nothing to be found but leaves, good words perhaps, and that is all:
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beleeve it, such men are nigh unto cursing, and it is Gods infinite mercie, if hee doe not blast their estate (as Christ did the Figtree) that it shall never prosper to them nor theirs.
believe it, such men Are High unto cursing, and it is God's infinite mercy, if he do not blast their estate (as christ did the Fig tree) that it shall never prosper to them nor theirs.
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The drowning of the Swine, and yet that was the devils doing, Christ onely gave way to these evill spirits (which seeke the destruction of man and beast) to carry them headlong into the 〈 ◊ 〉 (as they would carry us too,
The drowning of the Swine, and yet that was the Devils doing, christ only gave Way to these evil spirits (which seek the destruction of man and beast) to carry them headlong into the 〈 ◊ 〉 (as they would carry us too,
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but that God above, who stiles himselfe The preserver of men, is pleased in mercy to keepe out of their clutches;) and this was symbolicall too, to let us understand how God hates all those that are of a swinish disposition; that is, all drunken sots, that like swine, have neither wit nor grace to moderate themselves in the use of Gods creatures;
but that God above, who stile himself The preserver of men, is pleased in mercy to keep out of their clutches;) and this was symbolical too, to let us understand how God hates all those that Are of a swinish disposition; that is, all drunken sots, that like Swine, have neither wit nor grace to moderate themselves in the use of God's creatures;
and all lazie beasts that mind nothing but their bellies, (as you know) a Swine is one of the laziest creatures that a man can keepe, it doth him no worke, nor service at all;
and all lazy beasts that mind nothing but their bellies, (as you know) a Swine is one of the laziest creatures that a man can keep, it does him no work, nor service At all;
let all such tremble and feare, and call to God for mercy, least in his just judgement hee deliver their soules into the hands of those hellish Fiends to carry them headlong (as they did the swine) into the lake that burneth with fire and brimestone for evermore, there shall bee weeping and gnashing of teeth.
let all such tremble and Fear, and call to God for mercy, lest in his just judgement he deliver their Souls into the hands of those hellish Fiends to carry them headlong (as they did the Swine) into the lake that burns with fire and brimstone for evermore, there shall be weeping and gnashing of teeth.
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as for all the rest (looke into the Stories of the Gospel, which are the Acts and Monuments of Iesus Christ) you shall finde to be all gracious, all beneficiall, all healing and saving wonders.
as for all the rest (look into the Stories of the Gospel, which Are the Acts and Monuments of Iesus christ) you shall find to be all gracious, all beneficial, all healing and Saving wonders.
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In a word, you shall never finde that ever any man or woman came to our Saviour for any help or mercy, that ever went away confounded or disappointed of their hopes.
In a word, you shall never find that ever any man or woman Come to our Saviour for any help or mercy, that ever went away confounded or disappointed of their hope's.
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as it is said, 2 Chron. ult. God sent his Prophets, rising early and sending them, and used all gentle meanes to reclaime them, till there was no remedy, then he sent destruction.
as it is said, 2 Chronicles ult. God sent his prophets, rising early and sending them, and used all gentle means to reclaim them, till there was no remedy, then he sent destruction.
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but then the next question is, Why hee should make choise to pray for this kinde of judgement, of drought and dearth, for want of raine; rather than any other.
but then the next question is, Why he should make choice to pray for this kind of judgement, of drought and dearth, for want of rain; rather than any other.
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if Eliah should have brought any earthly or visible judgement, as Sword or Pestilence, &c. they would have imputed it presently to some secondary meanes and causes;
if Elijah should have brought any earthly or visible judgement, as Sword or Pestilence, etc. they would have imputed it presently to Some secondary means and Causes;
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and the burning and scorching of the 〈 … 〉 judgement from heaven and 〈 … 〉 needes confesse to be Digitus the 〈 … 〉 God, not Aliqnid humani, no handy worke of any mortall man.
and the burning and scorching of the 〈 … 〉 judgement from heaven and 〈 … 〉 needs confess to be Digitus the 〈 … 〉 God, not Aliqnid Humani, no handy work of any Mortal man.
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how hee cured the sicke, &c. they conceited that these things might be done by slight of hand, by art Magicke, by Beelzebub, or by Conjuration, &c but (say they) Shew us asigne from Heaven and then we will beleeve.
how he cured the sick, etc. they conceited that these things might be done by slight of hand, by art Magic, by Beelzebub, or by Conjuration, etc. but (say they) Show us asigne from Heaven and then we will believe.
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therefore (say they) shew us a signe from Heaven and we will beleeve. So here to prevent all misconceites Elias prayed and procures a judgement from heaven;
Therefore (say they) show us a Signen from Heaven and we will believe. So Here to prevent all misconceits Elias prayed and procures a judgement from heaven;
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trusting no doubt that these gods of theirs, would by their influence so moysten and fatten the earth, that they should not need to be beholding to God for any rayne:
trusting no doubt that these God's of theirs, would by their influence so moisten and fatten the earth, that they should not need to be beholding to God for any rain:
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Eliah did it on purpose, to let them see the vilenesse of their Idolatry, what base, what impotent, what unworthy gods they served, that could not helpe their clyents to a drop of raine.
Elijah did it on purpose, to let them see the vileness of their Idolatry, what base, what impotent, what unworthy God's they served, that could not help their Clients to a drop of rain.
Even such is the disposition of every man of the earth (as David termes earthly-minded men) they doe not value nor care to be cursed from heaven, to be excommunicated out of the favour of God,
Even such is the disposition of every man of the earth (as David terms earthly-minded men) they do not valve nor care to be cursed from heaven, to be excommunicated out of the favour of God,
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and out of the blessed company of all faithfull people (which censure of excomunication if it be rightly carried with a Clave non errante (as the Schoolemen speake) when there is no errour committed in the use of the Keyes, is one of the greatest punishments under heaven.) But carnall men are not sensible of this,
and out of the blessed company of all faithful people (which censure of excommunication if it be rightly carried with a Clave non errante (as the Schoolmen speak) when there is no error committed in the use of the Keys, is one of the greatest punishments under heaven.) But carnal men Are not sensible of this,
and therefore God will punish them in that wherein they are sensible, in their wives and children, in their corne and cattell, &c. in such things as are neerest and dearest to them:
and Therefore God will Punish them in that wherein they Are sensible, in their wives and children, in their corn and cattle, etc. in such things as Are nearest and dearest to them:
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so it is with carnall men, for spirituall judgements, they are harnessed, their hearts are hardned, their consciences are seared, they have (as the Apostle speakes) NONLATINALPHABET, a horny hoofe (as it were) growne over their hearts, that makes them insensible of any spirituall blow that can light upon them.
so it is with carnal men, for spiritual Judgments, they Are harnessed, their hearts Are hardened, their Consciences Are seared, they have (as the Apostle speaks), a horny hoof (as it were) grown over their hearts, that makes them insensible of any spiritual blow that can Light upon them.
namely, in their affection to earthly things, strikes them there, plagues them in that, and that •inkes them like Nabal, whose heart died within him like a stone.
namely, in their affection to earthly things, strikes them there, plagues them in that, and that •inkes them like Nabal, whose heart died within him like a stone.
As we see in Exodus, how Pharaoh and the Egyptians hardned their heart, and out stood all the plagues of Egypt, till God plagued them in their children, and that broke their hearts.
As we see in Exodus, how Pharaoh and the egyptians hardened their heart, and out stood all the plagues of Egypt, till God plagued them in their children, and that broke their hearts.
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So beleeve it, they that care not for spirituall punishments (for the losse of Gods favour, the losse of heaven, the losse and perill of their owne soules) God will finde a time to punish them in that which they do and shal care for, in their corne, in their substance, in that which is neerest and •earest •o th•:
So believe it, they that care not for spiritual punishments (for the loss of God's favour, the loss of heaven, the loss and peril of their own Souls) God will find a time to Punish them in that which they do and shall care for, in their corn, in their substance, in that which is nearest and •earest •o th•:
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why we that are his Evangelicall Prophets cannot doe such wonders in our dayes, as they did in theirs? Answ. though that same donum miraculorum, the gift of Miracles be ceased in the Church,
why we that Are his Evangelical prophets cannot do such wonders in our days, as they did in theirs? Answer though that same Donum miraculorum, the gift of Miracles be ceased in the Church,
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but after it hath taken roote, they plucke away the stayes, and let it grow by the ordinary influence of the heavens;) I say though the gift of working wonders be ceased,
but After it hath taken root, they pluck away the stays, and let it grow by the ordinary influence of the heavens;) I say though the gift of working wonders be ceased,
yet God hath his Boanerges, his sonnes of thunder still, that by ratling from heaven the terrible judgements of God against sinne and sinners, are able to make the stoutest and the proudest heart upon earth,
yet God hath his Boanerges, his Sons of thunder still, that by rattling from heaven the terrible Judgments of God against sin and Sinners, Are able to make the Stoutest and the proudest heart upon earth,
therefore ye observe, that the Collect for Ministers, runnes thus, Almighty God which onely workest great marvels, &c. When a soule is sicke to the death, with a surfeit of sinne, is recovered and revived againe by that same healthfull spirit of grace, which God together with his Word doth breathe into the soule, it is so great a marvell,
Therefore you observe, that the Collect for Ministers, runs thus, Almighty God which only workest great marvels, etc. When a soul is sick to the death, with a surfeit of sin, is recovered and revived again by that same healthful Spirit of grace, which God together with his Word does breathe into the soul, it is so great a marvel,
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so rare a wonder, that the Angels of heaven rejoyce to see it. I have held you over-long in the former part of Eliahs prayer; which brought the judgment:
so rare a wonder, that the Angels of heaven rejoice to see it. I have held you overlong in the former part of Elijah's prayer; which brought the judgement:
and ver. 17. Abraham prayed unto God, and God healed Abimeleeh ▪ &c. Goe to my servant Iob (saith God to his friends, Iob 42. 8.) and my servant Iob shall pray for you, for him will I accept.
and ver. 17. Abraham prayed unto God, and God healed Abimeleeh ▪ etc. Go to my servant Job (Says God to his Friends, Job 42. 8.) and my servant Job shall pray for you, for him will I accept.
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So Act. 8. 24. When Peter had denounced a curse on Simon Magus, he was glad to crouch and cry unto him, Oh pray ye to the Lord for me, that none of these things which ye have spoken come upon me.
So Act. 8. 24. When Peter had denounced a curse on Simon Magus, he was glad to crouch and cry unto him, O pray you to the Lord for me, that none of these things which you have spoken come upon me.
men commonly deale with their Ministers, as boyes do by Walnut-trees, and other fruit-trees, in faire weather throw cudgels at us, in foule runne to us for shelter.
men commonly deal with their Ministers, as boys do by Walnut-trees, and other Fruit trees, in fair weather throw cudgels At us, in foul run to us for shelter.
I say no more, if you desire their prayers, and that God should heare them praying for you in your extremity, do not slight them, doe not wrong them in prosperity.
I say no more, if you desire their Prayers, and that God should hear them praying for you in your extremity, do not slight them, do not wrong them in Prosperity.
1. A virtuall prayer, not for raine, but for their conversion, Oh Lord, (saith Eliah) bring backe, or b•ing home the heart of this people unto thee; vers.
1. A virtual prayer, not for rain, but for their conversion, O Lord, (Says Elijah) bring back, or b•ing home the heart of this people unto thee; vers.
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(saith God) I will surely have mercy upon him, &c. Such is the goodnesse of God, that he will with-hold no good thing, (be it raine, be it plenty, be it any thing that is good for them) from them that are converted,
(Says God) I will surely have mercy upon him, etc. Such is the Goodness of God, that he will withhold no good thing, (be it rain, be it plenty, be it any thing that is good for them) from them that Are converted,
Therefore if thou standest in neede of any temporall mercy, pray first for conversion, and all other good things shall be super-added and throwne in unto thee;
Therefore if thou Standest in need of any temporal mercy, pray First for conversion, and all other good things shall be superadded and thrown in unto thee;
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2 A formall prayer, when he saw that the people were truely humbled, and that their hearts were indeed brought home to God, insomuch that they cried out, with an ingemmination, The Lord he is God, the Lord he is God;
2 A formal prayer, when he saw that the people were truly humbled, and that their hearts were indeed brought home to God, insomuch that they cried out, with an ingemmination, The Lord he is God, the Lord he is God;
After humiliation any prayer comes in season, Esay 1. Wash ye, make ye cleane, put away the evill of your doings, &c. And now come (saith God) and we will reason together, now let us parle,
After humiliation any prayer comes in season, Isaiah 1. Wash you, make you clean, put away the evil of your doings, etc. And now come (Says God) and we will reason together, now let us parley,
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thus the onely way to ease our owne soules of griefe, or to be rid of any grievous judgement, is to Grieve the soule of God, that is, to humble our selves before him, to pray and seeke his face,
thus the only Way to ease our own Souls of grief, or to be rid of any grievous judgement, is to Grieve the soul of God, that is, to humble our selves before him, to pray and seek his face,
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or for any temporall blessing whatsoever, to doe as Eliah did, buckle our very heads betweene our knees, I meane, prostrate our selves before the face of God, in the humblest, in the lowliest, in the most dejected manner, that we can device,
or for any temporal blessing whatsoever, to do as Elijah did, buckle our very Heads between our knees, I mean, prostrate our selves before the face of God, in the Humblest, in the lowliest, in the most dejected manner, that we can device,
Now to God the Father, God the Sunne, God the Holy Ghost, be ascribed and given, all honour and glory, be done and performed all service and duty, from this time forth for evermore. Amen. FJNJS.
Now to God the Father, God the Sun, God the Holy Ghost, be ascribed and given, all honour and glory, be done and performed all service and duty, from this time forth for evermore. Amen. FINES.
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THE last time I was in this place, I preached you a Summer-Sermon (out of Eliahs prayer, Iames 5. 17.) it being then a time of extraordinarie heate and drought;
THE last time I was in this place, I preached you a Summer-Sermon (out of Elijah's prayer, James 5. 17.) it being then a time of extraordinary heat and drought;
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and be thus expressed. 1. The providence of God, or the care that God hath to cloath and keepe warme the very earth as it were with a Garment of wooll ▪ (dat nivem sicut lanam, He giveth snow like wooll) 2. The diligence of God (if I may so terme it) that in the cold and bitter evenings,
and be thus expressed. 1. The providence of God, or the care that God hath to cloth and keep warm the very earth as it were with a Garment of wool ▪ (that nivem sicut lanam, He gives snow like wool) 2. The diligence of God (if I may so term it) that in the cold and bitter evenings,
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then is our God abroad at worke, sprinkling and scattering the hoary or the ashy frost for the health and welfare both of man and beast (spargit pruinam sicut cinerem, he scattereth or sprinkleth the hoary frost like ashes.) 3. The severity of God, whereby hee returneth men the same measure which they themselves have mete unto others:
then is our God abroad At work, sprinkling and scattering the hoary or the ashy frost for the health and welfare both of man and beast (spargit pruinam sicut cinerem, he Scattereth or sprinkleth the hoary frost like Ashes.) 3. The severity of God, whereby he returns men the same measure which they themselves have meet unto Others:
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and gives them Ice like morsells, to be both a remembrance, & a revenge of their miserable Inhospitalitie (proijcit glaciem suam sicut buccellas, He casteth forth his Ice like mosells ▪) 4. Lastly, see the goodnesse and the tender mercy of God;
and gives them Ice like morsels, to be both a remembrance, & a revenge of their miserable Inhospitality (proijcit glaciem suam sicut buccellas, He Cast forth his Ice like mosells ▪) 4. Lastly, see the Goodness and the tender mercy of God;
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then he hath compassion upon mens infirmities, and (as it followeth in the text) emittit verbum, & liquefacit &c. Hee sendeth out his word and melteth them, he bloweth with his winde, & the waters flow.
then he hath compassion upon men's infirmities, and (as it follows in the text) emittit verbum, & liquefacit etc. He sends out his word and melts them, he blows with his wind, & the waters flow.
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farre bee it from us therefore to murmure or repine, or thinke our selves agreeved with God for sending us such snowie weather, to hinder our husbandry, to pinch our cattell,
Far be it from us Therefore to murmur or repine, or think our selves aggrieved with God for sending us such snowy weather, to hinder our Husbandry, to pinch our cattle,
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and sit downe and say as Elie did, 1. Sam. 3. 18. It is the Lord, let him doe what seemeth him good, for whatsoever seemeth good to him, cannot but be good,
and fit down and say as Ely did, 1. Sam. 3. 18. It is the Lord, let him do what seems him good, for whatsoever seems good to him, cannot but be good,
unles it bee by the Ejaculations and expressions of the heart and tongue of man, which is the onely Lyra animata the living harpe of God, to sound forth his prayses,
unless it be by the Ejaculations and expressions of the heart and tongue of man, which is the only Lyra animata the living harp of God, to found forth his praises,
Wherefore else hath God given to man the use of the tongue with language and words to expresse himselfe, which hee hath denied to all other creatures besides,
Wherefore Else hath God given to man the use of the tongue with language and words to express himself, which he hath denied to all other creatures beside,
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Therefore as we desire to doe our selves good, and to have and to hold the good will of our heavenly father, that he should prosper and blesse his blessings to us;
Therefore as we desire to do our selves good, and to have and to hold the good will of our heavenly father, that he should prosper and bless his blessings to us;
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and therefore if thou hast beene defective this way, let me be thy monitour, to doe as Pharaohs Butler did, Gen. 41. 9. to call to minde thy fault this day;
and Therefore if thou hast been defective this Way, let me be thy monitor, to do as Pharaohs Butler did, Gen. 41. 9. to call to mind thy fault this day;
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as well for those which thou enjoyest in common with others, (as good ayre, good weather, &c.) as for those that thou hast in peculiar and proper to thy selfe;
as well for those which thou enjoyest in Common with Others, (as good air, good weather, etc.) as for those that thou hast in peculiar and proper to thy self;
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but hath hee given thee his good word to instruct thee? Hath he given thee his good Spirit to comfort thee? Hath hee given thee his good grace to preserve and keepe thy soule? Oh blesse him for this above all,
but hath he given thee his good word to instruct thee? Hath he given thee his good Spirit to Comfort thee? Hath he given thee his good grace to preserve and keep thy soul? O bless him for this above all,
you cannot name any creature except man, but is ready at the least becke of God to fulfill his Word. Ah what wretched creatures are we, that can find none in all the world to comply with, but the devill;
you cannot name any creature except man, but is ready At the least beck of God to fulfil his Word. Ah what wretched creatures Are we, that can find none in all the world to comply with, but the Devil;
or rather (as the Apostle calls it) pruritum aurium, they have a kinde of itch in their eares, which like a Tetter, the more it is rub'd, the farther it spreads, which makes them unsatiable in •earing the word of the Lord;
or rather (as the Apostle calls it) pruritum aurium, they have a kind of itch in their ears, which like a Tetter, the more it is rubbed, the farther it spreads, which makes them unsatiable in •earing the word of the Lord;
but where shall you finde a man or woman, that •ath any care, or makes any conscience to fulfill the Word of God (as those creatures doe?) There be those that will goe a mile or two to heare a Sermon ▪ but where shall you finde one that will goe out of his owne doore to doe a Sermon? I meane, to doe as God would have him;
but where shall you find a man or woman, that •ath any care, or makes any conscience to fulfil the Word of God (as those creatures do?) There be those that will go a mile or two to hear a Sermon ▪ but where shall you find one that will go out of his own door to do a Sermon? I mean, to do as God would have him;
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and to walke with his God with an honest heart, which is the principall and the maine of Christianity? You know that Hearing is but a part of that service we owe to God;
and to walk with his God with an honest heart, which is the principal and the main of Christianity? You know that Hearing is but a part of that service we owe to God;
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3. Moreover, Iob tells us, Cha. 38. 22. that God hath ▪ Thesaures nivis; Treasures of Snow, which he reserveth and keepeth in store against such time as the earth shall stand most in neede of it;
3. Moreover, Job tells us, Cha. 38. 22. that God hath ▪ Thesaures nivis; Treasures of Snow, which he reserveth and Keepeth in store against such time as the earth shall stand most in need of it;
then doth God goe to his Treasurie, and fetch) out that same pluviam munificam, Psal. 68. 9. gracious, ••••ching raine, that refresheth the bowels of the earth,
then does God go to his Treasury, and fetch) out that same pluviam munificam, Psalm 68. 9. gracious, ••••ching rain, that refresheth the bowels of the earth,
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and when the countrey shall thinke (as that Nobleman did. 2. Reg. 7.) that the scarcitie of provision is so great, that if the Lord should make windowes in heaven, it would all be little enough to fill the bellies of the people:
and when the country shall think (as that Nobleman did. 2. Reg. 7.) that the scarcity of provision is so great, that if the Lord should make windows in heaven, it would all be little enough to fill the bellies of the people:
Beyond all these, God hath one Treasure more, more worth than all the rest, and that is Thesaurus Gratia the treasure of his grace and goodnesse, which he hath hidden,
Beyond all these, God hath one Treasure more, more worth than all the rest, and that is Thesaurus Gratia the treasure of his grace and Goodness, which he hath hidden,
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but as the woman in the Gospel, Mat. 13. is said to hide her leaven in the meale, that the vertue of it may be diffused and dispersed into every bit of her bread.
but as the woman in the Gospel, Mathew 13. is said to hide her leaven in the meal, that the virtue of it may be diffused and dispersed into every bit of her bred.
In this sence, doth God hide his graces in the heart of Iesus Christ, that all we that are his sinful members may have a taste and a relish of the same graces that are in him:
In this sense, does God hide his graces in the heart of Iesus christ, that all we that Are his sinful members may have a taste and a relish of the same graces that Are in him:
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as humility, zeale, devotion, &c.) there is a grace in us (if we belong to him) in some measure and proportion answerable and agreeable to the same in him.
as humility, zeal, devotion, etc.) there is a grace in us (if we belong to him) in Some measure and proportion answerable and agreeable to the same in him.
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and we carry it about (as the Apostle speake) NONLATINALPHABET in earthen vessel; therefore it stands us in hand to take heed of knocks and fals, I meane, into sin whereby the treasure of Gods grace may be endangered in us.
and we carry it about (as the Apostle speak) in earthen vessel; Therefore it Stands us in hand to take heed of knocks and falls, I mean, into since whereby the treasure of God's grace may be endangered in us.
it is we that store and fill his treasure with wrath, as the Apostle saith, Thou, (O wicked man) after the hardnesse of thy heart treasurest up wrath for thy selfe against the day of wrath;
it is we that store and fill his treasure with wrath, as the Apostle Says, Thou, (Oh wicked man) After the hardness of thy heart treasurest up wrath for thy self against the day of wrath;
though God keepes the treasures of mer•ie yet we keep the key (at least we may if we will our selves) for God hath given us a key that will open any treasure that God hath,
though God keeps the treasures of mer•ie yet we keep the key (At least we may if we will our selves) for God hath given us a key that will open any treasure that God hath,
and that is humble prayer, it is Clavis 〈 ◊ 〉 the key of heaven gates ▪ onely take heede that we doe not suffer the wards of this key to grow rusty for want of use,
and that is humble prayer, it is Clavis 〈 ◊ 〉 the key of heaven gates ▪ only take heed that we do not suffer the wards of this key to grow rusty for want of use,
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These things have I noted upon occasion of Iobs expression touching the Treasures of the Snow, which God layes up in store for the earth against the time of neede that is, in sharpe and bitter weather,
These things have I noted upon occasion of Jobs expression touching the Treasures of the Snow, which God lays up in store for the earth against the time of need that is, in sharp and bitter weather,
when the fruits of the earth lie naked and bare, and have nothing to defend them from the cold and killing blasts of the winde and frost ▪ then doth God bring forth the snowes out of his treasury ▪ or out of his wardrobe ▪ as a vesture of Wooll to keepe warme the corne that it take no hurt,
when the fruits of the earth lie naked and bore, and have nothing to defend them from the cold and killing blasts of the wind and frost ▪ then does God bring forth the snows out of his treasury ▪ or out of his wardrobe ▪ as a vesture of Wool to keep warm the corn that it take no hurt,
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now the onely washing-lye for the heart and for the inward 〈 ◊ 〉 is that which is made with the ashes of our sinne• ▪ to 〈 ◊ 〉 and sco••• our foules, That soule which before w•• 〈 … 〉 or hell with wickednesse, and 〈 ◊ 〉 of darkenesse, being rinsed by repentance,
now the only washing-lye for the heart and for the inward 〈 ◊ 〉 is that which is made with the Ashes of our sinne• ▪ to 〈 ◊ 〉 and sco••• our fowls, That soul which before w•• 〈 … 〉 or hell with wickedness, and 〈 ◊ 〉 of darkness, being rinsed by Repentance,
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〈 ◊ 〉 Esay •. 16. Wa•• ye, make ye cleane, put away the evill of your doings from before my eyes, &c. What then? Why then (saith God, ver. 18.) Though your sinnes be 〈 ◊ 〉 scarlet, they shalbe as white as Snow,
〈 ◊ 〉 Isaiah •. 16. Wa•• you, make you clean, put away the evil of your doings from before my eyes, etc. What then? Why then (Says God, ver. 18.) Though your Sins be 〈 ◊ 〉 scarlet, they shall as white as Snow,
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Beloved, It is not the outward brightnesse and beauty of the countenance and complexion that God regards, where there is cor nigrum, a blacke base heart within;
beloved, It is not the outward brightness and beauty of the countenance and complexion that God regards, where there is cor nigrum, a black base heart within;
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but it is that same decor ab intus that inward intrinsecall comelinesse that David speakes of, Psal. 45. 14. that makes the King of heaven take pleasure in our beauty.
but it is that same decor ab intus that inward intrinsical comeliness that David speaks of, Psalm 45. 14. that makes the King of heaven take pleasure in our beauty.
Let neither man nor woman therefore boast or be proud of their white Out-side, but rather labour and pray for a white In-side, that they may be as Moses was said to be NONLATINALPHABET, Acts 7. 20. faire to God, (for so the Originall hath it) wee translate it, Hee was exceeding faire,
Let neither man nor woman Therefore boast or be proud of their white Outside, but rather labour and pray for a white Inside, that they may be as Moses was said to be, Acts 7. 20. fair to God, (for so the Original hath it) we translate it, He was exceeding fair,
but make some benefite of it to thy soule, and say within thy selfe, This is the colour o• my Saviour, Revela ▪ Chapter 1. verse 14. The Saints in heaven are all of this colour,
but make Some benefit of it to thy soul, and say within thy self, This is the colour o• my Saviour, Revelation ▪ Chapter 1. verse 14. The Saints in heaven Are all of this colour,
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as white as this very Snow in grace and glory, Revela•. Chapter 7. verse 14. Lord make my soule of the same colour too, that I may no longer resemble the devill, in being blacke with sinne and iniquity,
as white as this very Snow in grace and glory, Revela•. Chapter 7. verse 14. Lord make my soul of the same colour too, that I may no longer resemble the Devil, in being black with sin and iniquity,
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while their bodies li• in the must expecting glory ▪ but the meaning truely is, that the corruption of flesh and bloud cannot come within that Kingdome;
while their bodies li• in the must expecting glory ▪ but the meaning truly is, that the corruption of Flesh and blood cannot come within that Kingdom;
for though the Snow •e ••ld and ••illing to 〈 ◊ 〉 it is warme and comfortable to the earth ▪ like a garment of Wooll upon the backe of it, to preserve and cherish the kindely fruites of the earth, that in due time (through Gods mercy) 〈 ◊ 〉 •ay enjoy 〈 ◊ 〉 Reason therfore with thy self,
for though the Snow •e ••ld and ••illing to 〈 ◊ 〉 it is warm and comfortable to the earth ▪ like a garment of Wool upon the back of it, to preserve and cherish the kindly fruits of the earth, that in due time (through God's mercy) 〈 ◊ 〉 •ay enjoy 〈 ◊ 〉 Reason Therefore with thy self,
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Hee that Cloatheth the grasse of the field, which doth him no service, will certainely provide cloathing for us if we doe him any service as we ought to doe.
He that Clotheth the grass of the field, which does him no service, will Certainly provide clothing for us if we do him any service as we ought to do.
Remember how God provided for the Israelites when they were in the wildernesse where there was no new apparell to be bought, God so provided that the old apparell which they had, did neither weare out,
remember how God provided for the Israelites when they were in the Wilderness where there was no new apparel to be bought, God so provided that the old apparel which they had, did neither wear out,
or to tell a man that is undone, be of good comfort, for God knoweth thy losses, &c. I say, this that God knoweth all things were but a feeble Cordiall,
or to tell a man that is undone, be of good Comfort, for God Knoweth thy losses, etc. I say, this that God Knoweth all things were but a feeble Cordial,
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if so be, that the knowledge of God were not (as it is) accompanied and attended with the helpefulnesse and the goodnesse of God, that wheresoever God knowes there is a want, he takes a speedie course to relieve and supply it;
if so be, that the knowledge of God were not (as it is) accompanied and attended with the helpefulnesse and the Goodness of God, that wheresoever God knows there is a want, he Takes a speedy course to relieve and supply it;
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according to that, 2 Chron. 16. 6. Oculi domini discurrunt, &c. the eyes of the Lord runne to and fro throughout the whole earth (not harely to see and take notice of what i• wanting or amisse,
according to that, 2 Chronicles 16. 6. Oculi domini discurrunt, etc. the eyes of the Lord run to and from throughout the Whole earth (not harely to see and take notice of what i• wanting or amiss,
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Doubt not therefore but stedfastly beleeve, he that is so carefull to cloathe the earth, will have a greater care to cloath thee, if thou belongest to heaven.
Doubt not Therefore but steadfastly believe, he that is so careful to cloth the earth, will have a greater care to cloth thee, if thou belongest to heaven.
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Lastly, from hence, they that are rich in this world, may learne (in a contrary sence to that of Lucifer) to be similes altissimo like to the most high God, I meane in goodnesse and tender-mercie;
Lastly, from hence, they that Are rich in this world, may Learn (in a contrary sense to that of Lucifer) to be similes altissimo like to the most high God, I mean in Goodness and tender-mercie;
earth will blesse him, all that ever have beene comforted or cloathed by him will blesse him too ▪ their backes will blesse him, their bellies will blesse him, their soules will blesse him;
earth will bless him, all that ever have been comforted or clothed by him will bless him too ▪ their backs will bless him, their bellies will bless him, their Souls will bless him;
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Therefore as David said of the men of Iabez, when newes was brought him that they had buried the bones of Saul, 2 Sam. 2. 5. Blessed be ye of the Lord, the Lord recompence you this mercy:
Therefore as David said of the men of Jabez, when news was brought him that they had buried the bones of Saul, 2 Sam. 2. 5. Blessed be you of the Lord, the Lord recompense you this mercy:
So may I say of a mercifull minded man, blessed be such a man of the Lord, the Lord will surely recompence him, mercy for mercy, kindnesse for kindnesse,
So may I say of a merciful minded man, blessed be such a man of the Lord, the Lord will surely recompense him, mercy for mercy, kindness for kindness,
This lesson, men of wealth and ability may learne of the very Snow, or rather of the God that sends it ▪ not to lay all upon their owne backes, Sal••s & sylvas (as hee said) groves and grounds,
This Lesson, men of wealth and ability may Learn of the very Snow, or rather of the God that sends it ▪ not to lay all upon their own backs, Sal••s & sylvas (as he said) groves and grounds,
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and all to decke up themselves, but lay something out upon the backes of Christs naked members, that they may heare that comfortable doome at the last day, Come yee blessed of my Father,
and all to deck up themselves, but lay something out upon the backs of Christ naked members, that they may hear that comfortable doom At the last day, Come ye blessed of my Father,
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I had a conceit as I come by the way, that the Snow did carry in it a lively resemblance of the state of this world, in sundry passages, I will but name them,
I had a conceit as I come by the Way, that the Snow did carry in it a lively resemblance of the state of this world, in sundry passages, I will but name them,
2. You may observe how the Snow goes by drifts, the Wind fetcheth it off from one place to fill up another, many a piece of ground is made naked and bare, to fill up some ditch,
2. You may observe how the Snow Goes by drifts, the Wind Fetches it off from one place to fill up Another, many a piece of ground is made naked and bore, to fill up Some ditch,
and many a mans meanes (like the Snow) is blowne cleane away from him and his posterity into the hands of Vsurers and rich Oppressoins, to keepe them warme that were warme already, to increase their wealth that had too much before ▪ just as Nabo•hs Vineyard was blowne away from him and from his children into the territorie and demaines of wicked 〈 ◊ 〉.
and many a men means (like the Snow) is blown clean away from him and his posterity into the hands of Usurers and rich Oppressoins, to keep them warm that were warm already, to increase their wealth that had too much before ▪ just as Nabo•hs Vineyard was blown away from him and from his children into the territory and Domains of wicked 〈 ◊ 〉.
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Thus are many a mans eyes dazled with the vanities and vices of the world, that when hee should come to looke inward into the darke corners of his heart, to see how the case stands betwixt God and his soule,
Thus Are many a men eyes dazzled with the vanities and vices of the world, that when he should come to look inward into the dark corners of his heart, to see how the case Stands betwixt God and his soul,
the meaning is, that corruption and briberie so dazleth many a wise man, that though his eyes be open to the world-ward, to hell-ward, they are blinde to God-ward,
the meaning is, that corruption and bribery so dazzleth many a wise man, that though his eyes be open to the worldward, to hellward, they Are blind to Godward,
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so is many a base minde, many a false heart hid under a faire outside, that will make profession and promises of favour and friendship to a man in prosperity;
so is many a base mind, many a false heart hid under a fair outside, that will make profession and promises of favour and friendship to a man in Prosperity;
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6. Lastly, as Leontius said once to his sonnes, pointing with his finger to his gray-haires, NONLATINALPHABET, &c. when this Snow melts, there will be a floud;
6. Lastly, as Leontius said once to his Sons, pointing with his finger to his Gray hairs,, etc. when this Snow melts, there will be a flood;
so let all old weather-beaten sinners, pueri centū annorū (as the Prophet speaks, Esa. 65. 20. that are aged in time and sin, but children in grace and knowledge, that have feathered their nests in this world,
so let all old Weather-beaten Sinners, pueri centū annorū (as the Prophet speaks, Isaiah 65. 20. that Are aged in time and since, but children in grace and knowledge, that have feathered their nests in this world,
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let them beware (as he said) least a floud of fire & brimstone in the infernal lake, do follow upō the melting of their snowyheads, upon the dissolution of their sinfull soules and bodies.
let them beware (as he said) lest a flood of fire & brimstone in the infernal lake, do follow upon the melting of their snowyheads, upon the dissolution of their sinful Souls and bodies.
but hasten to the next general part of my text, as it followeth in the next place, Spargit pruinam sicut cinerē; he scattereth or sprinkleth the hoary frost like ashes.
but hasten to the next general part of my text, as it follows in the next place, Spargit pruinam sicut cineren; he Scattereth or sprinkleth the hoary frost like Ashes.
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when wee are taking our ease within, then is our God taking paines abroad, to sprinkle the hoary Frost in the evening for our health and welfare in the morning.
when we Are taking our ease within, then is our God taking pains abroad, to sprinkle the hoary Frost in the evening for our health and welfare in the morning.
The consideration hereof should move us, not onely to praise God for his Day-mercies, as David did [ Seven times a day will I praise thee (saith he) Psal. 119. ] because hee knew that so,
The consideration hereof should move us, not only to praise God for his Day-mercies, as David did [ Seven times a day will I praise thee (Says he) Psalm 119. ] Because he knew that so,
if thou hast forgotten God at thy board, remember him on thy bed ▪ if thou hast not thought upon him in the day, thinke upon him the more in the night,
if thou hast forgotten God At thy board, Remember him on thy Bed ▪ if thou hast not Thought upon him in the day, think upon him the more in the night,
my Father worketh (saith our Saviour) and I worke, and yet both worke after such a secret way, that untill a man be converted, the worke of Gods grace cannot be imagined nor perceived,
my Father works (Says our Saviour) and I work, and yet both work After such a secret Way, that until a man be converted, the work of God's grace cannot be imagined nor perceived,
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even so the wayes of God in translating men out of the state of sin and death, into the state of grace and life, are sine vestigijs, unsearchable and past finding out. Many a one is troubled that he knowes not the very instant of his conversion and regeneration to God,
even so the ways of God in translating men out of the state of since and death, into the state of grace and life, Are sine vestigijs, unsearchable and passed finding out. Many a one is troubled that he knows not the very instant of his conversion and regeneration to God,
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and such as have the grace of God wrought in them by degrees (as Timothy had) sensim sine sensu, now a little and then a little, by the secret supplies of the Spirit of grace:
and such as have the grace of God wrought in them by Degrees (as Timothy had) Gradually sine sensu, now a little and then a little, by the secret supplies of the Spirit of grace:
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if a man can finde in himselfe the markes of the Lord Iesus (a• the Apostle speakeeth) I meane the infallible signes and symptomes of grace (as a desire to feare God, a •are to please him,
if a man can find in himself the marks of the Lord Iesus (a• the Apostle speakeeth) I mean the infallible Signs and symptoms of grace (as a desire to Fear God, a •are to please him,
but take it as an undoubted evidence to his soule that God hath received him into the state of mercy, wherein he will reserve him for ever unto Iesus Christ.
but take it as an undoubted evidence to his soul that God hath received him into the state of mercy, wherein he will reserve him for ever unto Iesus christ.
as he did in Noahs sacrifice, Od•rem quietis, a Savour of rest. Saint Iohn compares the grace of God unto Seed ▪ 1 Ioh. 3. •. Hee that is borne of God cannot sinne, (meaning sinne unto death) Why? quia sem•n dei because the seede of God abideth in him.
as he did in Noahs sacrifice, Od•rem quietis, a Savour of rest. Saint John compares the grace of God unto Seed ▪ 1 John 3. •. He that is born of God cannot sin, (meaning sin unto death) Why? quia sem•n dei Because the seed of God Abideth in him.
Now you know, no sower layes his seede all on a heape, but scatters and sprinkles it all over his land, that every furrow may have some part of the feed,
Now you know, no sour lays his seed all on a heap, but scatters and sprinkles it all over his land, that every furrow may have Some part of the feed,
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For this cause (I suppose) the bloud of Christ is called the blo•d of sprinkling, Heb. 12. 24. in allusion to the Passeover where the bloud of the Pascall L•m•e was sprinkled on the posts of the doore to save the house from the deadly stroke of the revenging A•gel.
For this cause (I suppose) the blood of christ is called the blo•d of sprinkling, Hebrew 12. 24. in allusion to the Passover where the blood of the Pascal L•m•e was sprinkled on the posts of the door to save the house from the deadly stroke of the revenging A•gel.
So is the bloud of Iesus Christ sprinkled (as it were) by the •inger of God upon the soules and consciences of all peni••nt sinners, to save their soules from death,
So is the blood of Iesus christ sprinkled (as it were) by the •inger of God upon the Souls and Consciences of all peni••nt Sinners, to save their Souls from death,
and blessed of God is that man that 〈 ◊ 〉 sprinkled with it All those sprinklings of 〈 ◊ 〉 in the Law of Moses, were all but types and shadowes of this bloud of sprinkling which speaketh better things than that of Abell, because Abel bloud cried for revenge,
and blessed of God is that man that 〈 ◊ 〉 sprinkled with it All those sprinklings of 〈 ◊ 〉 in the Law of Moses, were all but types and shadows of this blood of sprinkling which speaks better things than that of Abel, Because Abel blood cried for revenge,
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I take it, it was not so much out of necessity, as to testifie his humility that hee did esteeme himselfe so vile a sinner, that hee was not worthy to feede upon any better food,
I take it, it was not so much out of necessity, as to testify his humility that he did esteem himself so vile a sinner, that he was not worthy to feed upon any better food,
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I will not here presse the imitation of the ceremony, but onely the observation of the substance of that act which concernes us as neerely, as it did them;
I will not Here press the imitation of the ceremony, but only the observation of the substance of that act which concerns us as nearly, as it did them;
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And Moses tels us, Deut. 33. 3. That God hath all his Saints in his hands, (as a Nurse hath her child) and will not suffer them to fall into their own mischiefe:
And Moses tells us, Deuteronomy 33. 3. That God hath all his Saints in his hands, (as a Nurse hath her child) and will not suffer them to fallen into their own mischief:
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Therefore David desires God to leade him, Psal. 5. 8. Whereupon saith Musculus, Duci cae•orum est, pu•rorum, infirmorum, &c. to be led, is a thing that properly belongs to such as are blinde,
Therefore David Desires God to lead him, Psalm 5. 8. Whereupon Says Musculus, Duci cae•orum est, pu•rorum, infirmorum, etc. to be led, is a thing that properly belongs to such as Are blind,
2. For breaking, many a one we have knowne and heard of, that have ventured confidently on the Ice upon the Thames till it hath broken under them, and they have perished irrecoverably;
2. For breaking, many a one we have known and herd of, that have ventured confidently on the Ice upon the Thames till it hath broken under them, and they have perished irrecoverably;
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It is not good therfore for any man to be too confident of his own estate, vainely, saying with Iob, Chap. 29. 18. I shall die in my nest ▪ or with David, Psa. 30. 6. I shall never be moved ▪ but rather as the Apostle adviseth, Let him that thinketh he standeth take heede least he fall.
It is not good Therefore for any man to be too confident of his own estate, vainly, saying with Job, Chap. 29. 18. I shall die in my nest ▪ or with David, Psa. 30. 6. I shall never be moved ▪ but rather as the Apostle adviseth, Let him that Thinketh he Stands take heed lest he fallen.
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till God be pleased to send downe that same Gratiam mollificativam (as Divines call it) that same mollifying and melting grace, that his heart begins to thaw,
till God be pleased to send down that same Gratiam mollificativam (as Divines call it) that same mollifying and melting grace, that his heart begins to thaw,
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and his sinnes and hee begin to part, then doth he cast out those buccellas peccati, those morsels of sinne by daily confession and contrition to God, which before lay and wounded his conscience that he could never be at peace.
and his Sins and he begin to part, then does he cast out those buccellas peccati, those morsels of sin by daily Confessi and contrition to God, which before lay and wounded his conscience that he could never be At peace.
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when the heart is dissolved with griefe and Godly sorrow, and his sinnes begin to breake away by repentance and reformation of life ▪ then doth the Spirit of God (which Zachary calls the Spirit of Grace and supplication) doe as in the first creation I•cubare super aquas, sit and brood (as it were) upon these waters, to hatch new graces, to create a new heart,
when the heart is dissolved with grief and Godly sorrow, and his Sins begin to break away by Repentance and Reformation of life ▪ then does the Spirit of God (which Zachary calls the Spirit of Grace and supplication) do as in the First creation I•cubare super Aquas, fit and brood (as it were) upon these waters, to hatch new graces, to create a new heart,
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4. The compassion and tender mercy of God, that God ▪ hath not the heart to hold his people long under a judgement, but as in the tenth of Iudges, when the people were throughly humbled, his soule was grived for the misery of Israel, and hee sent a remedy out of 〈 ◊ 〉 and as Davids heart after some space of time began to yearne after Absalan whom for his rebellion he had justly banished,
4. The compassion and tender mercy of God, that God ▪ hath not the heart to hold his people long under a judgement, but as in the tenth of Judges, when the people were thoroughly humbled, his soul was grieved for the misery of Israel, and he sent a remedy out of 〈 ◊ 〉 and as Davids heart After Some Molle of time began to yearn After Absalan whom for his rebellion he had justly banished,
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as it followeth in the text Hitt Emi verbum & lique facit &c. He sendeth out his word and melteth them, Hee bloweth with his winde and the waters ston• ▪
as it follows in the text Hitt Emi verbum & lique facit etc. He sends out his word and melts them, He blows with his wind and the waters ston• ▪
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How the word of God, and the spirit of God goe evermore together [ Hee sendeth out his word ▪ and bloweth with his spirit ▪ ] Iust as in the body of a man, the veynes and the Arteryes goe ever together, the veynes •ary the blood and the Arteryes carry the spirits,
How the word of God, and the Spirit of God go evermore together [ He sends out his word ▪ and blows with his Spirit ▪ ] Just as in the body of a man, the Veins and the Arteries go ever together, the Veins •ary the blood and the Arteries carry the spirits,
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So wheresoever there is a veyne of truth, I meane, where the word of God is faithfully preached, there is vehiculum spiritus, an Artery for the spirit of God to accompany and goe along with it to mollifie and intenerate that same nervum ferreum (which the Prophet speakes of) that Ironsin•w of unbeliefe,
So wheresoever there is a vein of truth, I mean, where the word of God is faithfully preached, there is vehiculum spiritus, an Artery for the Spirit of God to accompany and go along with it to mollify and intenerate that same nervum ferreum (which the Prophet speaks of) that Ironsin•w of unbelief,
Now if you looke backe upon this kindly Thaw that God hath sent us, after so long and lamentable a time of Snow and Ice and cold, you shall see in it a lively resemblance of the inward and spirituall thaw and melting of a hardned heart, that hath beene frozen a long time in the dregges of sinne,
Now if you look back upon this kindly Thaw that God hath sent us, After so long and lamentable a time of Snow and Ice and cold, you shall see in it a lively resemblance of the inward and spiritual thaw and melting of a hardened heart, that hath been frozen a long time in the dregs of sin,
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and bloweth upon his soule with that same truely so called ventus favonius, that favourable winde of his holy Spirit that makes the waters of repenting teares fall downe from his eyes.
and blows upon his soul with that same truly so called ventus favonius, that favourable wind of his holy Spirit that makes the waters of repenting tears fallen down from his eyes.
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the skie which before was faire and cleare and bright, doth then grow cloudy and sad and darke with foggie mists and vapours, that a man hath no pleasure to be abroad in it.
the sky which before was fair and clear and bright, does then grow cloudy and sad and dark with foggy mists and vapours, that a man hath no pleasure to be abroad in it.
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And thus it is with a repenting soule, when God sends this Spirituall thaw, a man shall finde a change of weather in his heart, his joy will be changed into sorrow, his mirth into melancholy, his songs and merry tunes, into sighes and sobbes,
And thus it is with a repenting soul, when God sends this Spiritual thaw, a man shall find a change of weather in his heart, his joy will be changed into sorrow, his mirth into melancholy, his songs and merry Tunis, into sighs and sobs,
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but still continue in one estate of prosperity and pride, and so think to passe a deliciys ad delicias, from the joyes of earth to the joyes of heaven;
but still continue in one estate of Prosperity and pride, and so think to pass a deliciys ad Delicias, from the Joys of earth to the Joys of heaven;
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so when it hath pleased God to melt a mans heart for sinne, yet there wilbe some leavings ▪ of corruption, some remainders of his old sinnes, in the blinde and secret corners of his heart.
so when it hath pleased God to melt a men heart for sin, yet there will Some leavings ▪ of corruption, Some remainders of his old Sins, in the blind and secret corners of his heart.
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So that the continuall care and daily practise of a Christian must be to finde out and purge out these old leavings of sinne that lie unmelted in his soule. 1 Cor. 5. 7. 4. The thaw makes the wayes exceeding foule and cloggie which before were faire and cleane;
So that the continual care and daily practice of a Christian must be to find out and purge out these old leavings of sin that lie unmelted in his soul. 1 Cor. 5. 7. 4. The thaw makes the ways exceeding foul and cloggy which before were fair and clean;
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Saint Peter calls the world NONLATINALPHABET, a squalid foule and filthy place (so the word signifies, 2 Pet. 1. 19.) a man shall have much adoe to keepe himselfe unspotted where so much filth and corruption is.
Saint Peter calls the world, a squalid foul and filthy place (so the word signifies, 2 Pet. 1. 19.) a man shall have much ado to keep himself unspotted where so much filth and corruption is.
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So while men are frozen in sinne, Gods Plow can make no worke, the seed of his word can take no roote, NONLATINALPHABET (as the Apostle calls the Ministrie of the word. 1 Cor. 3.) God husbandry doth no good till there come an inward thaw to prepare and make way for grace, that mens hearts may be wrought upon by the powerfull Gospel of Iesus Christ,
So while men Are frozen in sin, God's Blow can make no work, the seed of his word can take no root, (as the Apostle calls the Ministry of the word. 1 Cor. 3.) God Husbandry does not good till there come an inward thaw to prepare and make Way for grace, that men's hearts may be wrought upon by the powerful Gospel of Iesus christ,
Therefore Iohn Baptist was sent before to prepare the way for Christ, and to thaw mens hearts by the preaching of repentance, that they might be capable of the Doctrine of Christ, who was to sow the seede of eternall life in the world.
Therefore John Baptist was sent before to prepare the Way for christ, and to thaw men's hearts by the preaching of Repentance, that they might be capable of the Doctrine of christ, who was to sow the seed of Eternal life in the world.
It was one of Gods charges to his people, Exod. 22. 29. that they should not delay their liquors or drink-offrings: (So we translate it) but in the Originall it is, non tardabis •a•rymam tuam, thou shalt not delay thy teares:
It was one of God's charges to his people, Exod 22. 29. that they should not Delay their Liquors or Drink offerings: (So we translate it) but in the Original it is, non tardabis •a•rymam tuam, thou shalt not Delay thy tears:
or as the words of my Text are, desire God to blow upon thy soule with the vitall blasts of his holy Spirit, that these waters may flow, to wa • and clense and carry away the mudde,
or as the words of my Text Are, desire God to blow upon thy soul with the vital blasts of his holy Spirit, that these waters may flow, to wa • and cleanse and carry away the mud,
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PSALME. 141. 5. Let the Righteous smite me, it shall be a kindnesse, and let him reproove me, it shall be an excellent oyle that shall not breake my head.
PSALM. 141. 5. Let the Righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil that shall not break my head.
I know my iniquity (saith David of the one;) and, Father forgive them, for they know not what they doe (saith our Saviour of the other:) so there are two sorts of kindenesses from man; knowne kindenesse, and unknowne kindenesse:
I know my iniquity (Says David of the one;) and, Father forgive them, for they know not what they do (Says our Saviour of the other:) so there Are two sorts of Kindnesses from man; known kindness, and unknown kindness:
like that which David shewed to Mephibosheth. 2 Sam. 9. 3. Is there not any of the house of Saul, that I may shew the kindnesse of God unto him? (saith the King to Ziba,) that is, that I may sustaine, releive,
like that which David showed to Mephibosheth. 2 Sam. 9. 3. Is there not any of the house of Saul, that I may show the kindness of God unto him? (Says the King to Ziba,) that is, that I may sustain, relieve,
and that consists in smiting, rebuking and reprehension, and this is the kindenesse that David doth even begge for here in my Text. Let the Righteous smite, it shall be a kindenesse, &c.
and that consists in smiting, rebuking and reprehension, and this is the kindness that David does even beg for Here in my Text. Let the Righteous smite, it shall be a kindness, etc.
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that which is most distastefull to a bad conscience, is most desirable to a good one, viz. To be smitten and to be reproved, (percutiat, et increpet, Let him smite me, let him reprove me.)
that which is most distasteful to a bad conscience, is most desirable to a good one, viz. To be smitten and to be reproved, (percutiat, et Impertinent, Let him smite me, let him reprove me.)
and honest to keepe a mans counsell, let such a one smite in Gods name, let him reprove and spare not, (percutiat me Iustus et increpet; Let the Righteous smite me, and let him reproove me:
and honest to keep a men counsel, let such a one smite in God's name, let him reprove and spare not, (percutiat me Justus et Impertinent; Let the Righteous smite me, and let him reprove me:
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though it be (as the originall hath it) Malleo percutiat, Let him smite me, (as it were) with a Mallet; now Malleus incutit et excutit, a Mallet serves both to drive in, and to drive out; so his meaning is;
though it be (as the original hath it) Malleo percutiat, Let him smite me, (as it were) with a Mallet; now Malleus incutit et excutit, a Mallet serves both to drive in, and to drive out; so his meaning is;
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let him not forbeare me in either, but smite home in both. 3. Acceptatio fraternae correptionis, the acceptation or well-taking of brotherly reprehension;
let him not forbear me in either, but smite home in both. 3. Acceptatio fraternae correptionis, the acceptation or well-taking of brotherly reprehension;
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of these in their order, first of the first part, which is, 1. Desiderium sanae conscientiae, the desire of a good conscience, that is, to be smitten, & to be reproved.
of these in their order, First of the First part, which is, 1. Desiderium Sanae conscientiae, the desire of a good conscience, that is, to be smitten, & to be reproved.
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So fares it with a man that hath a thorne in his heart, or an vlcer in his Soule, I meane, some secret sinne or other that he loveth and is loath to part with;
So fares it with a man that hath a thorn in his heart, or an ulcer in his Soul, I mean, Some secret sin or other that he loves and is loath to part with;
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When thou with rebukes dost chasten man for sinne, He is as a moth, fretting a garment, (saith our translation, Psal. 39. 11.) He that undertakes a carnall man, with rebukes to chasten him for sinne, shall finde him play the Moth presently, he will be fretting secretly,
When thou with rebukes dost chasten man for sin, He is as a moth, fretting a garment, (Says our Translation, Psalm 39. 11.) He that undertakes a carnal man, with rebukes to chasten him for sin, shall find him play the Moth presently, he will be fretting secretly,
if he cannot finde a hole in that mans coate that shall offer to reproove him, tis a venture but he will fret one, that is, he will either raise some imputation of scandall upon him,
if he cannot find a hold in that men coat that shall offer to reprove him, this a venture but he will fret one, that is, he will either raise Some imputation of scandal upon him,
that he will rather entreate any good man, or any good Minister, as the man of God entreated his neighbour. 1 Reg. 20. 35. Smite me I pray thee, in the name of the Lord:
that he will rather entreat any good man, or any good Minister, as the man of God entreated his neighbour. 1 Reg. 20. 35. Smite me I pray thee, in the name of the Lord:
or prejudiciall to my calling, to my credit, or to my conscience to God-ward; doe not favour me, doe not forbeare me, but deale truely and effectually with me,
or prejudicial to my calling, to my credit, or to my conscience to Godward; do not favour me, do not forbear me, but deal truly and effectually with me,
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yet was he so farre from delighting to heare himselfe flattered for his vertues, that he did rather even desire and long to feele himselfe smitten for his vices:
yet was he so Far from delighting to hear himself flattered for his Virtues, that he did rather even desire and long to feel himself smitten for his vices:
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Almighty God had smitten him (as he saith himselfe) with such a sore disease, that there was no rest in his bones, noe breath in his body by reason of his sinne.
Almighty God had smitten him (as he Says himself) with such a soar disease, that there was no rest in his bones, no breath in his body by reason of his sin.
Besides that his enemies had smitten him on every side, They came about me like Bees (saith he) animasque in vulnere ponunt, they smote him and stung him,
Beside that his enemies had smitten him on every side, They Come about me like Bees (Says he) animasque in vulnere Ponunt, they smote him and stung him,
for though these were guides unto them in generall, yet for particular places and passages in the desart, Iethroes direction was instead of eyes unto them,
for though these were guides unto them in general, yet for particular places and passages in the desert, Jethro's direction was instead of eyes unto them,
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yet in particular cases and circumstances of a mans demeanour and carriage, a Iethro, a loving friend, that will deale truely and plainely with a man, may be in stead of eyes unto a man, to informe him of what is a right,
yet in particular cases and Circumstances of a men demeanour and carriage, a Jethro, a loving friend, that will deal truly and plainly with a man, may be in stead of eyes unto a man, to inform him of what is a right,
like the blinded Aramites, 2 Reg. 6. that thought they had beene in the way to Dothan when they were in the midst of Samaria; so these thinke themselves in the way to heaven,
like the blinded Aramites, 2 Reg. 6. that Thought they had been in the Way to Dothan when they were in the midst of Samaria; so these think themselves in the Way to heaven,
till they come to die, then the extremity of their paines may peradventure breake open the filme of their hearts, to see their owne miserable estate through sinne before God,
till they come to die, then the extremity of their pains may Peradventure break open the film of their hearts, to see their own miserable estate through sin before God,
and save himselfe from this same NONLATINALPHABET (as Saint Peter termes it, Acts 2. 40.) this perverse, untoward generation. We read, 1 Sam. 14. 27. that when Ionathan had tasted the hony with the top of his rod, the text saith, his eyes were opened, and he saw that he had done amisse.
and save himself from this same (as Saint Peter terms it, Acts 2. 40.) this perverse, untoward generation. We read, 1 Sam. 14. 27. that when Ionathan had tasted the honey with the top of his rod, the text Says, his eyes were opened, and he saw that he had done amiss.
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because this sorrow may bring him to repentance, repentance brings him home to God, and in God every man hath his quietus est, a happy discharge from all his sinnes.
Because this sorrow may bring him to Repentance, Repentance brings him home to God, and in God every man hath his quietus est, a happy discharge from all his Sins.
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3 Vt desistat, that he might leave his sinnes, we read, Num. 22. 34. that when Balaam for the wages of unrighteousnesse was riding on to curse the people of God,
3 Vt desistat, that he might leave his Sins, we read, Num. 22. 34. that when balaam for the wages of unrighteousness was riding on to curse the people of God,
the text sheweth how modestly, how meekely he submitted himselfe, and said, Now Lord (saith he) if my way displease thee, I will get me backe againe, and goe no further.
the text shows how modestly, how meekly he submitted himself, and said, Now Lord (Says he) if my Way displease thee, I will get me back again, and go no further.
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In like manner when thy conscience shall tell thee, and Gods Angel, I meane, Gods Minister shall make it appeare unto thee, that thy way displeaseth God, that thou hast led thy life in such a way as God doth not accept;
In like manner when thy conscience shall tell thee, and God's Angel, I mean, God's Minister shall make it appear unto thee, that thy Way displeaseth God, that thou hast led thy life in such a Way as God does not accept;
resolve with thy selfe, and say as Balaam did, Lord, I perceive my way is displeasing in thy sight, I will therefore returne, I will repent, I will desist, and sin no more.
resolve with thy self, and say as balaam did, Lord, I perceive my Way is displeasing in thy sighed, I will Therefore return, I will Repent, I will desist, and sin no more.
and carry captive all that called upon the name of Iesus Christ, he went on (saith the text) NONLATINALPHABET like a tired Wolfe breathing out threatnings and slaughters against the people of God,
and carry captive all that called upon the name of Iesus christ, he went on (Says the text) like a tired Wolf breathing out threatenings and slaughters against the people of God,
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and gives him a sweet and yet a searching rebuke, Saul, Saul, why persecutest thou me, &c. after this that he had beene thus smitten, you never read that ever he shewed his letters, that ever he drew forth his commission,
and gives him a sweet and yet a searching rebuke, Saul, Saul, why Persecutest thou me, etc. After this that he had been thus smitten, you never read that ever he showed his letters, that ever he drew forth his commission,
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And for this cause I suppose that David (in the last place) might desire to be smitten yet againe, ut desistat ▪ that hee might forbeare, that he might leave his sinne,
And for this cause I suppose that David (in the last place) might desire to be smitten yet again, ut desistat ▪ that he might forbear, that he might leave his sin,
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and so much shall serve to be spoken of the first generall part of my text, which I termed desiderium sanae conscientiae, the desire of a sound and a good conscience, that is, to be smitten and reproved ▪ The next is,
and so much shall serve to be spoken of the First general part of my text, which I termed desiderium Sanae conscientiae, the desire of a found and a good conscience, that is, to be smitten and reproved ▪ The next is,
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2 Electio fidelis amici, the choife of a faithfull friend, of a fitting person to doe this office of kindnesse for a man that deserves and desires it, percutiat me justus, Let the Righteous smite me.
2 Electio Fidelis Friends, the choife of a faithful friend, of a fitting person to do this office of kindness for a man that deserves and Desires it, percutiat me justus, Let the Righteous smite me.
You may by justus understand Christus (as some doe) or you may by justus understand sanctus (as others) but my conceit leades me to take it in the plainest and directest sence;
You may by justus understand Christus (as Some do) or you may by justus understand Sanctus (as Others) but my conceit leads me to take it in the Plainest and directest sense;
so that by a righteous man, I conceive to be meant, a Right wise man, a sober, understanding man, a man of good temper, good goverment, and good discretion;
so that by a righteous man, I conceive to be meant, a Right wise man, a Sobrium, understanding man, a man of good temper, good government, and good discretion;
For as there is a fault in too much lenity, too much forbearance, and indulgence where there is just cause of sharper reprehension, which was Elies fault in the case of his sons, 1 Sam. 3. 13. the text saith, His sons made themselves vile,
For as there is a fault in too much lenity, too much forbearance, and indulgence where there is just cause of sharper reprehension, which was Elies fault in the case of his Sons, 1 Sam. 3. 13. the text Says, His Sons made themselves vile,
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Whereupon saith S. Bernard; quiaira Eli tepuit in filios, ira dei exarsit in illum, because the anger of Eli waxed cold against his sons, the anger of God waxed hot against him, I say,
Whereupon Says S. Bernard; quiaira Eli tepuit in Sons, ira dei exarsit in Ilum, Because the anger of Eli waxed cold against his Sons, the anger of God waxed hight against him, I say,
as S. Iames saith, Iam. 1. 18. The wrath of man worketh not the righteousnesse of God, that is, a furious or a railing reprehension doth not perswade or move a man,
as S. James Says, Iam. 1. 18. The wrath of man works not the righteousness of God, that is, a furious or a railing reprehension does not persuade or move a man,
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then of love or good-meaning, and so it falls to the ground without working that good effect, which wholesome reprehension should worke, that is, it doth not frame nor worke a mans heart to the righteousnesse of God.
then of love or good-meaning, and so it falls to the ground without working that good Effect, which wholesome reprehension should work, that is, it does not frame nor work a men heart to the righteousness of God.
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and he will doe it, NONLATINALPHABET (as the Apostle speaketh, Gal. 6. 1. in the spirit of meekenesse, and will endeavour (as the text saith) NONLATINALPHABET, not so much to reprehend,
and he will do it, (as the Apostle speaks, Gal. 6. 1. in the Spirit of meekness, and will endeavour (as the text Says), not so much to reprehend,
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it is a metaphor taken from Chirurgions and Bone-setters, that when they undertake a dislocated joynt to restore it and set it right, they doe it with as much tendernesse as possibly they can,
it is a metaphor taken from Chirurgeons and Bone-setters, that when they undertake a dislocated joint to restore it and Set it right, they do it with as much tenderness as possibly they can,
for such a one will doe it, sine felle without gall, without bitternesse. 2 Sine publicatione, without publishing, divulging, and telling it to the world.
for such a one will do it, sine fell without Gall, without bitterness. 2 Sine publication, without publishing, divulging, and telling it to the world.
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It was our Saviours rule, Matt. 18. 15. If thy brother offend, corripe inter te & se, goe and rebuke him betwixt thee and him alone, make no words of it to a multitude:
It was our Saviors Rule, Matt. 18. 15. If thy brother offend, Corripe inter te & se, go and rebuke him betwixt thee and him alone, make no words of it to a multitude:
Wee read in the Gospel, Mar. 7. 33. that when our Saviour went about to cure the man that was deafe and dumb, the text saith, He tooke him aside from the multitude, NONLATINALPHABET, hee tooke him in hand privately and peculiarly to himselfe;
we read in the Gospel, Mar. 7. 33. that when our Saviour went about to cure the man that was deaf and dumb, the text Says, He took him aside from the multitude,, he took him in hand privately and peculiarly to himself;
As David cried out when hee heard of Sauls and Ionathans untimely and unfortunate end, 2 Sam. 1. 20. Tell it not in Gath, publish it not in the streets of Askelon,
As David cried out when he herd of Saul's and Ionathans untimely and unfortunate end, 2 Sam. 1. 20. Tell it not in Gaza, publish it not in the streets of Ashkelon,
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and the sonnes of the uncircumcised triumph? surely, it should seeme that Daughters, (I meane) Women-kinde are far more prone to flout and mocke, to jeare and frump, to rejoyce and triumph, to tattle and tell tals of the weakenesses and frailties, the casualties and miscariages of men, farre more then men that are of understanding, that know what humane frailty is:
and the Sons of the uncircumcised triumph? surely, it should seem that Daughters, (I mean) Womenkind Are Far more prove to flout and mock, to jeare and frump, to rejoice and triumph, to tattle and tell tals of the Weaknesses and frailties, the casualties and miscarriages of men, Far more then men that Are of understanding, that know what humane frailty is:
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therefore (saith David) wheresoever you tell it, tell it not in Gath, in what streets or townes soever you publish it, publish not it in the streets of Askelon, amongst the women-kinde, amongst the daughters of uncircumcised Philistims,
Therefore (Says David) wheresoever you tell it, tell it not in Gaza, in what streets or Towns soever you publish it, publish not it in the streets of Ashkelon, among the womenkind, among the daughters of uncircumcised philistines,
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Herein then is the discretion of a right-wise man seene, that though he tell the party delinquent of his faults, he will tell no man else of it, he will not blaze it to the world;
Herein then is the discretion of a rightwise man seen, that though he tell the party delinquent of his Faults, he will tell no man Else of it, he will not blaze it to the world;
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In the ceremoniall Law, God commanded that the very Snuffers for Lampes in the Tabernacle should be of pure gold, I suppose, to intimate that they who are censurers and correctors of others, should be holy and blamelesse themselves;
In the ceremonial Law, God commanded that the very Snuffers for Lamps in the Tabernacle should be of pure gold, I suppose, to intimate that they who Are censurers and correctors of Others, should be holy and blameless themselves;
but Charitas amici too, the kindnesse and love of a friend, if he be true and faithfull, will be the same that Shems and Iaphets cloake was, a meanes under God to cover and to hide the weakenesses and deformities of his fathers and brethren:
but Charitas Friends too, the kindness and love of a friend, if he be true and faithful, will be the same that Shems and Japhets cloak was, a means under God to cover and to hide the Weaknesses and deformities of his Father's and brothers:
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Thus did the Father of the Prodigall child, Luke 15. ult. when he was driven by necessity to seeke reliefe in his Fathers house, and came and submitted himselfe;
Thus did the Father of the Prodigal child, Lycia 15. ult. when he was driven by necessity to seek relief in his Father's house, and Come and submitted himself;
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see how his elder brother reviled him, how basely, how contemptuously, how disgracefully he makes mention of him, ver. 30. This thy sonne (saith hee) that hath spent thy living upon harlots, shall have more kindnesse from thee,
see how his elder brother reviled him, how basely, how contemptuously, how disgracefully he makes mention of him, ver. 30. This thy son (Says he) that hath spent thy living upon harlots, shall have more kindness from thee,
Such is the dogged disposition of ill-minded men, if they know any thing by a man that may any way disgrace him, he shall be sure to have it laid in his dish when he fares the worst.
Such is the dogged disposition of ill-minded men, if they know any thing by a man that may any Way disgrace him, he shall be sure to have it laid in his dish when he fares the worst.
But then see the good nature of his good Father, how he seekes to cover and to hide the deformity of his sons offence under favorable & gentle termes, This my son was dead (saith he) and now is alive, was lost and now is found;
But then see the good nature of his good Father, how he seeks to cover and to hide the deformity of his Sons offence under favourable & gentle terms, This my son was dead (Says he) and now is alive, was lost and now is found;
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Davids heart was upright in all things (saith the text) save only in the matter of Vriah, 1 Reg. 15. 5. it is not said, save onely in the murther of Vriah, but save onely in the matter of Vriah;
Davids heart was upright in all things (Says the text) save only in the matter of Uriah, 1 Reg. 15. 5. it is not said, save only in the murder of Uriah, but save only in the matter of Uriah;
Saint Austin compares such to Dives dogges that lay licking and sucking of Lazarus sores; they medled not with his sound parts, but onely with his sores;
Saint Austin compares such to Dives Dogs that lay licking and sucking of Lazarus sores; they meddled not with his found parts, but only with his sores;
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the former is an happy an blessed thing, when God is pleased in mercy to justifie and acquit, to discharge and free a guilty soule from the bond and punishment of all his sinnes, by the merits,
the former is an happy an blessed thing, when God is pleased in mercy to justify and acquit, to discharge and free a guilty soul from the bound and punishment of all his Sins, by the merits,
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when a man dwels in an old ruinous house, the Mason comes and plasters and dawbes it over, making the Indweller beleeve that all is well, that it is a sound and a solid wall,
when a man dwells in an old ruinous house, the Mason comes and plasters and daubs it over, making the Indweller believe that all is well, that it is a found and a solid wall,
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Such are they, that will not sticke to perswade a man that his case is good to God-ward, that he hath no cause to be discontented or ill-conceited of himselfe,
Such Are they, that will not stick to persuade a man that his case is good to Godward, that he hath no cause to be discontented or ill-conceited of himself,
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Another calls them the devils Vphosters (in relation to that Ezech. 13 18.) if they see a man leane towards a sinne, they will sow a pillow under his arme-hole, (i) sooth him up in his inclination, that he sleepe securely in it with as little trouble and unrest as possibly may be.
another calls them the Devils Vphosters (in Relation to that Ezekiel 13 18.) if they see a man lean towards a sin, they will sow a pillow under his armhole, (i) sooth him up in his inclination, that he sleep securely in it with as little trouble and unrest as possibly may be.
These be wofull friends, God deliver every good man from having such burs hang on his sleeve, from having his head broken with these precious balmes (as our Translation reads my text.) For my part (saith David) give me a true friend that will smite me,
These be woeful Friends, God deliver every good man from having such burrs hang on his sleeve, from having his head broken with these precious balms (as our translation reads my text.) For my part (Says David) give me a true friend that will smite me,
As David blessed Abigail, when she met him and staied him from his evill purpose, 1 Sam. 25. 32. Blessed be the Lord God of Israel that hath sent thee to meete mee this day,
As David blessed Abigail, when she met him and stayed him from his evil purpose, 1 Sam. 25. 32. Blessed be the Lord God of Israel that hath sent thee to meet me this day,
Lastly, if a righteous man smite, though he doe it (as I have shewed) 1 Sine felle without gall. 2 Sine publicatione, without notice. 3 Sine contumeliae without disgrace. 4 Sine adulatione without flattery,
Lastly, if a righteous man smite, though he do it (as I have showed) 1 Sine fell without Gall. 2 Sine publication, without notice. 3 Sine contumeliae without disgrace. 4 Sine adulation without flattery,
an opposer, a fighter against God. For beleeve it, if thou dost not hearken to God when hee reproves thee by thy friend, thou shalt one day heare him to thy cost,
an opposer, a fighter against God. For believe it, if thou dost not harken to God when he reproves thee by thy friend, thou shalt one day hear him to thy cost,
or that terrible trumpet, Psal. 50. 21. These things hast thou done, and I held my peace, whereupon thou thoughtest wickedly that I was such a one as thy selfe (that is, one that seeth evill done,
or that terrible trumpet, Psalm 50. 21. These things hast thou done, and I held my peace, whereupon thou thoughtest wickedly that I was such a one as thy self (that is, one that sees evil done,
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and by silence gives consent, and takes pleasure in them that doe it) But I will reprove thee (saith God) and set thine sinnes in order before thine eyes.
and by silence gives consent, and Takes pleasure in them that do it) But I will reprove thee (Says God) and Set thine Sins in order before thine eyes.
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Therefore as Saint Austin desired of God in another case, Domine hic ure, hic seca, ut in posterum sanes, Lord cut me and scorch me here, that thou maist heale me, and cure me hereafter;
Therefore as Saint Austin desired of God in Another case, Domine hic ure, hic seca, ut in posterum sanes, Lord Cut me and scorch me Here, that thou Mayest heal me, and cure me hereafter;
so let thy prayer to God be to the same effect, Lord smite me and reprove me here, that I may have nothing to answer for, nothing to be questioned for, when I goe from hence.
so let thy prayer to God be to the same Effect, Lord smite me and reprove me Here, that I may have nothing to answer for, nothing to be questioned for, when I go from hence.
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Such kindnesse as this Ananias could afford Saint Paul, Acts 23. 2. Smite him on the mouth (saith he) when he was speaking how he had lived in all good conscience before God until that day.
Such kindness as this Ananias could afford Saint Paul, Acts 23. 2. Smite him on the Mouth (Says he) when he was speaking how he had lived in all good conscience before God until that day.
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This kindnes the Officers could afford our Saviour, Iohn 18. when he had thus spoken, one of the Officers which stood by smote Iesus on the face, with the palme of his hand.
This kindness the Officers could afford our Saviour, John 18. when he had thus spoken, one of the Officers which stood by smote Iesus on the face, with the palm of his hand.
So that as Absalom said to Hushai, when to his thinking he had shewed him a plot how to undermine his father David, 2 Sam. 16. 17. Is this thy kindnesse to thy friend (saith he;) so if this,
So that as Absalom said to Hushai, when to his thinking he had showed him a plot how to undermine his father David, 2 Sam. 16. 17. Is this thy kindness to thy friend (Says he;) so if this,
such friends as Tacitus speakes of, quibus deerat inimicus, ab amicis sunt oppressi, they that had no enemy to oppresse and abuse them, were abused and oppressed by their friends;
such Friends as Tacitus speaks of, quibus deerat Inimicus, ab amicis sunt oppressi, they that had no enemy to oppress and abuse them, were abused and oppressed by their Friends;
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and such kindnesse as Iul an shewed the poore Christians, that would smite them on the one cheeke, to see whether they would turne the other, shall be offered a man whether hee will or no;
and such kindness as July an showed the poor Christians, that would smite them on the one cheek, to see whither they would turn the other, shall be offered a man whither he will or no;
The Originall is, percutiat me in misericordia, let him smite me in mercy, or in compassion to my soule, that would doe ill or worse if it were not smitten;
The Original is, percutiat me in misericordia, let him smite me in mercy, or in compassion to my soul, that would do ill or Worse if it were not smitten;
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1 It is a kindnesse Reducere errantem, if it be but a sheepe that is lost and gone astray, he that will reduce it and bring it home to the Shepheard and to the fold, it is a kindnesse you will say:
1 It is a kindness Reducere errantem, if it be but a sheep that is lost and gone astray, he that will reduce it and bring it home to the Shepherd and to the fold, it is a kindness you will say:
Now all we like sheepe have gone astray (saith the Prophet) and we acknowledge it daily to God in our publike confession, We have erred and straied from thy wayes like lost sheepe.
Now all we like sheep have gone astray (Says the Prophet) and we acknowledge it daily to God in our public Confessi, We have erred and strayed from thy ways like lost sheep.
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and besides that such is the simplicity and the foolishnesse of a sheepe, that being once lost and gone astray, it hath not the wit nor understanding of it selfe ever to returne and come home againe (as a dogge,
and beside that such is the simplicity and the foolishness of a sheep, that being once lost and gone astray, it hath not the wit nor understanding of it self ever to return and come home again (as a dog,
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such is a man farre gone in sinne, as the Apostle saith of the Cretians, Tit. 1. 12. they were NONLATINALPHABET evill beasts, slow bellies, alwayes liers;
such is a man Far gone in sin, as the Apostle Says of the Cretians, Tit. 1. 12. they were evil beasts, slow bellies, always liers;
Thus when a man is corrupt in his conscience, and rotten in his communication (as the Apostle calls filthy discourse NONLATINALPHABET, Rotten cōmunication, Eph. 4. 29.) I say,
Thus when a man is corrupt in his conscience, and rotten in his communication (as the Apostle calls filthy discourse, Rotten communication, Ephesians 4. 29.) I say,
he that by wholesome advice, and heavenly physicke can recover such a one, and make him sound in his heart and in his faith to God, Is not this a kindnesse?
he that by wholesome Advice, and heavenly physic can recover such a one, and make him found in his heart and in his faith to God, Is not this a kindness?
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or if a man should sleepe on the top of a mast where every nod may endanger his life, hee that shall awake such a one ▪ before any harme befall him, it is a kindnesse even that.
or if a man should sleep on the top of a mast where every nod may endanger his life, he that shall awake such a one ▪ before any harm befall him, it is a kindness even that.
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He that shall awake such a one by stirring reprehensions, least (if he were let alone) he might sleepe as Sisera did (which God forbid) who slept but never waked againe, Is not this a kindnesse?
He that shall awake such a one by stirring reprehensions, lest (if he were let alone) he might sleep as Sisera did (which God forbid) who slept but never waked again, Is not this a kindness?
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4 It is a kindnesse Ligare insanum to bind a mad man, to chaine up one that is bereft of his sences and wits, who if they were at liberty might endanger himselfe and others;
4 It is a kindness Ligare insanum to bind a mad man, to chain up one that is bereft of his Senses and wits, who if they were At liberty might endanger himself and Others;
now then, he that can over ▪ awe such a one with grave and sober reprehensions, that can over-come and over-power and over-rule him with good language and good perswasions, Ne quid loquare durius (as God said to Laban, Gen. 31. 24.) and smite him so,
now then, he that can over ▪ awe such a one with grave and Sobrium reprehensions, that can overcome and overpower and overrule him with good language and good persuasions, Ne quid loquare durius (as God said to Laban, Gen. 31. 24.) and smite him so,
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and it is the case of many a man that is fallen from God into a gulfe into a whirle-poole of sinne, that winds and drawes and suckes him in, there is no possibility that his soule should scape drowning and death, if mercy helpe not out:
and it is the case of many a man that is fallen from God into a gulf into a whirlpool of sin, that winds and draws and sucks him in, there is no possibility that his soul should escape drowning and death, if mercy help not out:
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And such an unsaving life doth many a man lead, in gluttony and drunkennesse, in riot and prophanenesse, &c. that God cannot keepe his owne truth, and save his soule.
And such an unsaving life does many a man led, in gluttony and Drunkenness, in riot and profaneness, etc. that God cannot keep his own truth, and save his soul.
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Now he that shall see his friend in such a way of wickednesse, that as he said, Ipsa sicupiat salus, &c. if salvation it selfe should come downe from heaven and offer it selfe to such a one, he would not, hee were not in case to accept it;
Now he that shall see his friend in such a Way of wickedness, that as he said, Ipsa sicupiat salus, etc. if salvation it self should come down from heaven and offer it self to such a one, he would not, he were not in case to accept it;
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Hee, I say, that by words of motion can worke upon such a mans heart, can bring him to repentance, that he may become salvabilis within the compasse and possibilitie of being saved ▪ Is not this a kindnesse? If you will beleeve S. Iames, Chap. 5. ult. it is the greatest kindnesse in the world, He that conver••th a sinner from the errour of his way, shall save a soule from death,
He, I say, that by words of motion can work upon such a men heart, can bring him to Repentance, that he may become salvabilis within the compass and possibility of being saved ▪ Is not this a kindness? If you will believe S. James, Chap. 5. ult. it is the greatest kindness in the world, He that conver••th a sinner from the error of his Way, shall save a soul from death,
And so I come in the last place, to the exaltation of this kindnesse above all that hath beene spoken, It shall be Oleum capitis (as the Originall hath it) it shall be a soveraigne, a precious,
And so I come in the last place, to the exaltation of this kindness above all that hath been spoken, It shall be Oleum capitis (as the Original hath it) it shall be a sovereign, a precious,
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It is a knowne place, Matth. 10. Be wise as Serpents. Now the wisedome of the Serpent ▪ they say) consisteth chiefly in this, that he will expose his body to any danger, take any wound in his body,
It is a known place, Matthew 10. Be wise as Serpents. Now the Wisdom of the Serpent ▪ they say) Consisteth chiefly in this, that he will expose his body to any danger, take any wound in his body,
therefore our principall care should be, what ever bodily danger wee expose our selves unto, to hold life in the head, hold faith and affiance in Iesus Christ.
Therefore our principal care should be, what ever bodily danger we expose our selves unto, to hold life in the head, hold faith and affiance in Iesus christ.
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But that is not all ▪ I take it, when hee saith, it ••all not breake my head, his meaning is, It shall breake something else about him that shall be better for him; as thus;
But that is not all ▪ I take it, when he Says, it ••all not break my head, his meaning is, It shall break something Else about him that shall be better for him; as thus;
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but hee that breakes his heart with that same hammer that Ieremy speakes of, Ier. 23. 29. by the powerfull subduing Word of God, doth him a right good office, that may be a meanes though ▪ Gods blessing to prepare his soule for grace,
but he that breaks his heart with that same hammer that Ieremy speaks of, Jeremiah 23. 29. by the powerful subduing Word of God, does him a right good office, that may be a means though ▪ God's blessing to prepare his soul for grace,
what are these Capita Draconum, these heads of Dragons? but capitall crimes, predominant and master-sinnes, that doe NONLATINALPHABET and NONLATINALPHABET (as the Apostle speakes) that usurpe authority and domineere in the soule,
what Are these Capita Dragons, these Heads of Dragons? but capital crimes, predominant and Master-sins, that do and (as the Apostle speaks) that usurp Authority and domineer in the soul,
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If a man have an enemy that doth him wrong, the Apostle counsels him, to heape coales of fire upon his head, Rom. 12 ▪ 20. what are these Carbones ardentes, these burning coales,
If a man have an enemy that does him wrong, the Apostle Counsels him, to heap coals of fire upon his head, Rom. 12 ▪ 20. what Are these Carbones ardentes, these burning coals,
Surely (I thinke) he meanes no other then those, Rom ▪ •. 9. Tribulation and anguish, indignation and wrath, upon the soule of every one that doth evill (upon purpose to vexe his neighbour.) Now thus stands the case, Hee that revengeth his owne quarrell,
Surely (I think) he means no other then those, Rom ▪ •. 9. Tribulation and anguish, Indignation and wrath, upon the soul of every one that does evil (upon purpose to vex his neighbour.) Now thus Stands the case, He that revenges his own quarrel,
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but hee that by patient forbearance commits his cause to God, and renders good for evill, he heapes coales of fire on his enemies head, that is, he saves himselfe from wrong,
but he that by patient forbearance commits his cause to God, and renders good for evil, he heaps coals of fire on his enemies head, that is, he saves himself from wrong,
and transferreth the indignation and wrath of God upon him that wronged him, or whom God in flaming fire will render vengeance when he comes to judgement.
and transferreth the Indignation and wrath of God upon him that wronged him, or whom God in flaming fire will render vengeance when he comes to judgement.
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The summe of all is this, Looke what vertue, what excellency there is in the most soveraigne, most precious oyles or balsomes for the salubrity and health of the body;
The sum of all is this, Look what virtue, what excellency there is in the most sovereign, most precious oils or balsams for the salubrity and health of the body;
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sin is of a poysonfull nature, that envenomes and endangers the very life of the soule (David compares it to the poyson of Aspes, which is the deadliest of all poysons:) hath thy friend taken poyson, hath he baned himselfe by presumptuous sinnes;
since is of a poisonful nature, that envenomes and endangers the very life of the soul (David compares it to the poison of Asps, which is the deadliest of all poisons:) hath thy friend taken poison, hath he baned himself by presumptuous Sins;
3 Quia exhilarat fa•i•m, Oyle maketh a man have a• cheerefull countenance (saith David, and it is pitty his words should be perverted and strained to patronize the painting of Icz•bel ▪) but my meaning is,
3 Quia exhilarate fa•i•m, Oil makes a man have a• cheerful countenance (Says David, and it is pity his words should be perverted and strained to patronise the painting of Icz•bel ▪) but my meaning is,
Such vertue hath the word of God, being powerfully applied and chafed in by the warme and soft hand of a kind and loving friend, it will enter into the very secrets ▪ of the heart,
Such virtue hath the word of God, being powerfully applied and chafed in by the warm and soft hand of a kind and loving friend, it will enter into the very secrets ▪ of the heart,
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5 Quia recuperat moriturum. Saint Iames tels us that in the Primitive Church, when a man was sicke unto death, the Elders of the Church annointed him with oyle, which by the miraculous vertue that God gave unto it, was a meanes to recover the party:
5 Quia recuperat moriturum. Saint James tells us that in the Primitive Church, when a man was sick unto death, the Elders of the Church anointed him with oil, which by the miraculous virtue that God gave unto it, was a means to recover the party:
from whence the Papists derive their Extreme Vnction, which (God knowes) is but an apish uneffectuall mis-imitation of a miracle which now is ceased in the Church,
from whence the Papists derive their Extreme Unction, which (God knows) is but an apish uneffectual mis-imitation of a miracle which now is ceased in the Church,
and even then could not be done by every Elder, for all had not the gift of healing (as the Apostle tels us:) this is indeed the onely spirituall oyle that we are to apply unto men on their death-beads, to speake comfortably to their hearts, to work kindly upon their consciences,
and even then could not be done by every Elder, for all had not the gift of healing (as the Apostle tells us:) this is indeed the only spiritual oil that we Are to apply unto men on their death-beads, to speak comfortably to their hearts, to work kindly upon their Consciences,
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THese words are an experiment, or an observation of the Prophet David, touching the certainety and infallibilitie of Gods Providence and Goodnesse to the righteous and their posteritie.
THese words Are an experiment, or an observation of the Prophet David, touching the certainty and infallibility of God's Providence and goodness to the righteous and their posterity.
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] Here first you may take into your consideration, the holy minority of the Prophet David, that in his young time he began to enter into religious thoughts and meditations touching Gods proceedings with his servants.
] Here First you may take into your consideration, the holy minority of the Prophet David, that in his young time he began to enter into religious thoughts and meditations touching God's proceedings with his Servants.
Remember thy Creatour in the dayes of thy youth (saith Salomon, Eccles. 12. 1.) before evill dayes come. Old dayes are evill dayes in respect of young dayes;
remember thy Creator in the days of thy youth (Says Solomon, Eccles. 12. 1.) before evil days come. Old days Are evil days in respect of young days;
It was Gods Ordinance, Levit. •. 14. that in their Meate-offerings of first fruits, they should offer greene eares of corne, or corne beaten out of greene eares.
It was God's Ordinance, Levit. •. 14. that in their Meat offerings of First fruits, they should offer green ears of corn, or corn beaten out of green ears.
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It is witten in the Gospel, that when Christ heard a yong man say, He had kept the Commandements from his youth, th• Text faith, He began to 〈 … 〉 to shew how God loves these timely beginnings of grace and goodnes:
It is witten in the Gospel, that when christ herd a young man say, He had kept the commandments from his youth, th• Text faith, He began to 〈 … 〉 to show how God loves these timely beginnings of grace and Goodness:
as you read, 1 Reg. 14. 13. When 〈 ◊ 〉 childe was sicke, the Prophet sent him word from God, that he only of Ieroboams house 〈 … 〉 goe to the grave in peace,
as you read, 1 Reg. 14. 13. When 〈 ◊ 〉 child was sick, the Prophet sent him word from God, that he only of Ieroboams house 〈 … 〉 go to the grave in peace,
Let this be an encouragement to all young persons, that are (as the Poet speakes) Aurorae filij, sons of the morning, that have day and life before them, to learn of David and Ieroboams son, to begin betimes to set forward to heaven,
Let this be an encouragement to all young Persons, that Are (as the Poet speaks) Aurorae filij, Sons of the morning, that have day and life before them, to Learn of David and Ieroboams son, to begin betimes to Set forward to heaven,
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It was the honour and the happines of Andronicus and Iunia (as we read Rom. 16. 7. that they were in Christ before Paul; and it is the happiest priviledge and priority in the world to be the first in Christ,
It was the honour and the happiness of Andronicus and Iunia (as we read Rom. 16. 7. that they were in christ before Paul; and it is the Happiest privilege and priority in the world to be the First in christ,
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as we have an example, Marke 9. 20. There was an evil spirit had gotten such hold of a yong mans body, that the Disciples with all their power and prayers could not cast him out;
as we have an Exampl, Mark 9. 20. There was an evil Spirit had got such hold of a young men body, that the Disciples with all their power and Prayers could not cast him out;
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and renting of the possessed, He demanded, how long that had happened unto him? answer was made, of a child; if Satan get but handsell in child-hood, he will plead prescription in age.
and renting of the possessed, He demanded, how long that had happened unto him? answer was made, of a child; if Satan get but handsel in childhood, he will plead prescription in age.
Therefore let all parents take heed they doe not deale with their children, as those wicked ones did, 2 Reg. 17. who offered their children to Molock: first ▪ they carried them round about the fire,
Therefore let all Parents take heed they do not deal with their children, as those wicked ones did, 2 Reg. 17. who offered their children to Moloch: First ▪ they carried them round about the fire,
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secondly when by their evill example they teach them villany, as the young 〈 … 〉 of the old Lyon to catch the prey, (〈 ◊ 〉 9) this is (as •t were) to make them passe through the •••e:
secondly when by their evil Exampl they teach them villainy, as the young 〈 … 〉 of the old lion to catch the prey, (〈 ◊ 〉 9) this is (as •t were) to make them pass through the •••e:
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and God give all such children grace, to doe as Salomon adviseth the young man, Prov. 2. 16. •urto se eripere, to steale themselves •ut of the hands and bands of sinne and Satan,
and God give all such children grace, to do as Solomon adviseth the young man, Curae 2. 16. •urto se eripere, to steal themselves •ut of the hands and bans of sin and Satan,
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[ Now am old. ] You have heard the beginning of Davids pietie, now marke his proceeding and continuance in well-doing he was no changeling (you see ▪ neither in Religion,
[ Now am old. ] You have herd the beginning of Davids piety, now mark his proceeding and Continuance in welldoing he was no changeling (you see ▪ neither in Religion,
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nor in affection to God-ward, but held on in a constant, setled course of godly-mindednesse, I•a ut cano placer•t, quod Juveni complace•a• (as one said) so that, that goodnesse which pleased him in his youth, pleased him no lesse in his elder yeares;
nor in affection to Godward, but held on in a constant, settled course of godly-mindednesse, I•a ut canon placer•t, quod Juveni complace•a• (as one said) so that, that Goodness which pleased him in his youth, pleased him no less in his elder Years;
It was the commendation given to Mnason, Act. 21. 16. that he was NONLATINALPHABET, an old disciple, and it is the greatest honour that can be given to man or woman, to be truely stiled (as he was) An old disciple;
It was the commendation given to Mnason, Act. 21. 16. that he was, an old disciple, and it is the greatest honour that can be given to man or woman, to be truly styled (as he was) an old disciple;
why then should Abraham be called an Old man, rather than any of his elder ancestours? Philo gives this to be the reason, that it was propter canitiem virtutum, not so much for the age of his body,
why then should Abraham be called an Old man, rather than any of his elder Ancestors? Philo gives this to be the reason, that it was propter canitiem Virtues, not so much for the age of his body,
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and comes nearest unto him who is the Ancient of dayes. Whereas he that is full of dayes and empty of grace, that hath attained bonum se•ectutem (as one saith) a good old age,
and comes nearest unto him who is the Ancient of days. Whereas he that is full of days and empty of grace, that hath attained bonum se•ectutem (as one Says) a good old age,
who when the harvest of his yeares is come, doth not bring forth that fruit unto God, of devotion and piety, of wisedome and gravity, of temperance and charity, that is to be found in men of fewer yeares:
who when the harvest of his Years is come, does not bring forth that fruit unto God, of devotion and piety, of Wisdom and gravity, of temperance and charity, that is to be found in men of fewer Years:
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Most wretched and miserable is his condition, for he comes (as it were) to the borders of Canaan, to the very point of time wherein Gods children make their happy transmigration into heaven ▪ but by reason of his sinnes is thrust backe againe;
Most wretched and miserable is his condition, for he comes (as it were) to the borders of Canaan, to the very point of time wherein God's children make their happy transmigration into heaven ▪ but by reason of his Sins is thrust back again;
so that when he should die and ascend to the place of eternall blessednesse, he dies and descends to the pit of utter darkenesse, where is nothing but weeping and gnashing of teeth.
so that when he should die and ascend to the place of Eternal blessedness, he die and descends to the pit of utter darkness, where is nothing but weeping and gnashing of teeth.
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You therefore that are aged persons, NONLATINALPHABET ▪ ready and ripe for the grave, learne to resemble the Sunne, whereof the Prophet David speaketh, Psal. 104. Sol novit occasum suum, the Sun knoweth his going downe;
You Therefore that Are aged Persons, ▪ ready and ripe for the grave, Learn to resemble the Sun, whereof the Prophet David speaks, Psalm 104. Sol Novit occasum suum, the Sun Knoweth his going down;
therefore before the night of death come upon you, send forth some beames of light, some good prayers to God, some good deeds to the poore, shew some token for good before your death that it may appeare that your soules are gone the way of life.
Therefore before the night of death come upon you, send forth Some beams of Light, Some good Prayers to God, Some good Deeds to the poor, show Some token for good before your death that it may appear that your Souls Are gone the Way of life.
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but who be they? that deserve to be so called, and so accounted? Ans. I will shew you some particular instances out of the Booke of God, what kind of persons went under the name of Righteous men in the dayes of old,
but who be they? that deserve to be so called, and so accounted? Ans. I will show you Some particular instances out of the Book of God, what kind of Persons went under the name of Righteous men in the days of old,
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• The first that ever went under the name of a Righteous man, was Abel; of him you shall read, Heb. 11. 4. That he offered a more excellent sacrifice than Caine by which he obtained witnesse that he was righteous, God himselfe testifying of it.
• The First that ever went under the name of a Righteous man, was Abel; of him you shall read, Hebrew 11. 4. That he offered a more excellent sacrifice than Cain by which he obtained witness that he was righteous, God himself testifying of it.
Now wherein did Abels righteousnesse consist, or what was it for which Abel was accounted righteous? the text sheweth, it was for that he offered, uberius sacrificium, a richer, a fuller, a better sacrifice than Cain;
Now wherein did Abel's righteousness consist, or what was it for which Abel was accounted righteous? the text shows, it was for that he offered, uberius Sacrificium, a Richer, a fuller, a better sacrifice than Cain;
Hence I note, that they which are voluntary and free in their offerings to God, that are willing God should have NONLATINALPHABET, the best and principall part of all their substance;
Hence I note, that they which Are voluntary and free in their offerings to God, that Are willing God should have, the best and principal part of all their substance;
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Contrariwise, they that are of a base and niggardly disposition to God-ward, that thinke (as Iudas did) every thing to be perditio, to be waste and lost, that goes to the maintenance of the worship,
Contrariwise, they that Are of a base and niggardly disposition to Godward, that think (as Iudas did) every thing to be Perdition, to be waste and lost, that Goes to the maintenance of the worship,
God Almighty called him out of his owne Countrey, and made him leave all his friends and meanes behind him, onely promising him to be his exceeding great reward;
God Almighty called him out of his own Country, and made him leave all his Friends and means behind him, only promising him to be his exceeding great reward;
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3 The next shall be Let, of whose righteousnesse you read, • Pet. 2. 8. That righteous man dwelling among the Sodomites vexed his righteous soule from day to day with seeing and hearing their unlawfull deeds.
3 The next shall be Let, of whose righteousness you read, • Pet. 2. 8. That righteous man Dwelling among the Sodomites vexed his righteous soul from day to day with seeing and hearing their unlawful Deeds.
Art thou vexed and grieved at the heart, to see the unlawfull deeds, and the ungodly courses of the world? Dost thou mourne in secret (as Samuel did for Saul) so dost thou mourne for those, who in mens understanding are in the high way to hell and destruction;
Art thou vexed and grieved At the heart, to see the unlawful Deeds, and the ungodly courses of the world? Dost thou mourn in secret (as Samuel did for Saul) so dost thou mourn for those, who in men's understanding Are in the high Way to hell and destruction;
art thou thus minded, thus affected (as Lot was in Sodome?) then take it as an undoubted testimony to thy soule, that God who counted it to him, will count it so to thee, for righteousnesse.
art thou thus minded, thus affected (as Lot was in Sodom?) then take it as an undoubted testimony to thy soul, that God who counted it to him, will count it so to thee, for righteousness.
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These be the true NONLATINALPHABET, the infallible markes and badges of a righteous man. 1 ▪ He must be eyes to the blinde, Ignorant em 〈 ◊ 〉 (saith Lyra) by giving counsell, direction,
These be the true, the infallible marks and badges of a righteous man. 1 ▪ He must be eyes to the blind, Ignorant em 〈 ◊ 〉 (Says Lyra) by giving counsel, direction,
and advice, the 〈 … 〉 can to them that are ignorant and simple, here signified by the blind, which are not able to guide themselves without Seer. 2. Hee must be feete to the lame, Impotent•m adjuvando, by giving countenance helpe,
and Advice, the 〈 … 〉 can to them that Are ignorant and simple, Here signified by the blind, which Are not able to guide themselves without Seer. 2. He must be feet to the lame, Impotent•m adjuvando, by giving countenance help,
He must be a father to the poore, Indigentem subl•vando, by giving reliefe and protection the best he can to them that are destitute of friends and meanes,
He must be a father to the poor, Indigentem subl•vando, by giving relief and protection the best he can to them that Are destitute of Friends and means,
like poore Orphans or Fatherlesse children that are not able to provide for themselves, nor to live without the charity and the mercy of good ▪ minded people.
like poor Orphans or Fatherless children that Are not able to provide for themselves, nor to live without the charity and the mercy of good ▪ minded people.
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Hence I gather, He that labours to pacifie God by prayer, when he is provoked and displeased by sinne ▪ he that takes a speedy course to reconcile himselfe and others,
Hence I gather, He that labours to pacify God by prayer, when he is provoked and displeased by sin ▪ he that Takes a speedy course to reconcile himself and Others,
But how did they walke? the text saith NONLATINALPHABET, unblameably, or unoffensively ▪ sine querel•, non sine peccato (as a Father saith) not without sinne, but without blame;
But how did they walk? the text Says, unblamably, or unoffensively ▪ sine querel•, non sine Peccato (as a Father Says) not without sin, but without blame;
and to be innocent from the great offence (as David speaketh, Psal. 19.) so that though they cannot be free from sin, will endeavour to live unoffensively,
and to be innocent from the great offence (as David speaks, Psalm 19.) so that though they cannot be free from since, will endeavour to live unoffensively,
7 Lastly (to come home to my text) if ye would know what kind of qualited man David meant by a righteous man, Hee expounds himselfe in the very next words to my Text,
7 Lastly (to come home to my text) if you would know what kind of qualitied man David meant by a righteous man, He expounds himself in the very next words to my Text,
The mercies of the wicked are cruell (saith the Scripture) Viscera impiorum (as it is in the Originall) the very bowels of the wicked, which are the tenderest parts about them;
The Mercies of the wicked Are cruel (Says the Scripture) Viscera Impious (as it is in the Original) the very bowels of the wicked, which Are the Tenderest parts about them;
and if their bowels be so cruell, Oh how cruell are their Bills and Bonds? if there be cruelty in their mercies, Oh what cruelty is there in their malice? and if their best dealings be so bad, Oh how bad,
and if their bowels be so cruel, O how cruel Are their Bills and Bonds? if there be cruelty in their Mercies, O what cruelty is there in their malice? and if their best dealings be so bad, O how bad,
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But then there is another sort of Lenders (which are the Righteous here spoken of) and they are mercifull lenders, that lend according to our Saviours counsell, looking for nothing againe; that is,
But then there is Another sort of Lenders (which Are the Righteous Here spoken of) and they Are merciful lenders, that lend according to our Saviors counsel, looking for nothing again; that is,
He is ever mercifull and lendeth, (and marke what followeth) His seede is blessed. That which worldly-minded men thinke and imagine to be the onely meanes to make their children poore and miserable, I meane, liberalitie and sending to the poore, that the Holy Ghost saith is the onely meanes to make them rich and blessed;
He is ever merciful and dares, (and mark what follows) His seed is blessed. That which worldly-minded men think and imagine to be the only means to make their children poor and miserable, I mean, liberality and sending to the poor, that the Holy Ghost Says is the only means to make them rich and blessed;
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and is so farre from empoverishing and impairing their estates upon earth, that it is the onely way to draw downe Gods blessing out of heaven upon them.
and is so Far from impoverishing and impairing their estates upon earth, that it is the only Way to draw down God's blessing out of heaven upon them.
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and shew kindenesse to the poore and needy, did he not prosper? was it not well with him? so that (as Chrysostome saith) We may not thinke that God made rich men onely for the profit of the poore;
and show kindness to the poor and needy, did he not prosper? was it not well with him? so that (as Chrysostom Says) We may not think that God made rich men only for the profit of the poor;
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Therefore as Elisha spread himselfe upon the Shunamites child, 2 Reg. 4. 34. and applied his mouth to the childs mouth, his hands to the childs hands,
Therefore as Elisha spread himself upon the Shunamites child, 2 Reg. 4. 34. and applied his Mouth to the child's Mouth, his hands to the child's hands,
so you shall doe well to apply your selves to these patternes and presidents, to see what correspondence and agreement there is betwixt 〈 ◊ 〉 lives and theirs;
so you shall do well to apply your selves to these patterns and Presidents, to see what correspondence and agreement there is betwixt 〈 ◊ 〉 lives and theirs;
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and if you be partakers of the same righteousnesse, you shall also be partakers of the same happinesse, (as it followeth in the text) you shall never be deserted nor forsaken of God;
and if you be partakers of the same righteousness, you shall also be partakers of the same happiness, (as it follows in the text) you shall never be deserted nor forsaken of God;
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according to that anciently received rule ▪ Deus nunquam deserit hominem, nisi prius ab homine deseratur, God never forsakes any man, till that man doe first forsake his God.
according to that anciently received Rule ▪ Deus Never deserit hominem, nisi prius ab homine deseratur, God never forsakes any man, till that man do First forsake his God.
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so that what ever be tide the wicked, when the dayes of evill come, God will take order for the righteous, his servants shall be sure to be provided for.
so that what ever be tide the wicked, when the days of evil come, God will take order for the righteous, his Servants shall be sure to be provided for.
as he told Elias, 1 Reg. 17. when he was in great distresse at the river Besor, and had neither meate nor drinke to sustaine him, The Word of the Lord came unto him, saying, Arise, get thee to Sareptah which is in Sidon,
as he told Elias, 1 Reg. 17. when he was in great distress At the river Besor, and had neither meat nor drink to sustain him, The Word of the Lord Come unto him, saying, Arise, get thee to Sareptah which is in Sidon,
Elias knew not the widdow, neither did the widdow know him, but God who knew them both had given her a secret charge and commandement, that shee should ▪ sustaine his Prophet, and so she did.
Elias knew not the widow, neither did the widow know him, but God who knew them both had given her a secret charge and Commandment, that she should ▪ sustain his Prophet, and so she did.
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as in Pauls case, Act. 17. when the ship was broken in peices which they thought should have carried them to land, the Lord cast them and conveighed them safe to shore, upon such boards and plankes,
as in Paul's case, Act. 17. when the ship was broken in Pieces which they Thought should have carried them to land, the Lord cast them and conveyed them safe to shore, upon such boards and planks,
so when those helpes faile us which wee most relied upon, God will so provide, that somewhat else shall come in and bring us helpe, which we never thought nor dreamt of.
so when those helps fail us which we most relied upon, God will so provide, that somewhat Else shall come in and bring us help, which we never Thought nor dreamed of.
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And againe, Follow after righteousnesse, and doe the thing 〈 … 〉 for that shall bring a man peace at the last.) It was promised as a blessing to good Jasiah, 2 Reg. 22. ult. that he should be gathered to the grave in peace;
And again, Follow After righteousness, and do the thing 〈 … 〉 for that shall bring a man peace At the last.) It was promised as a blessing to good Jasiah, 2 Reg. 22. ult. that he should be gathered to the grave in peace;
yet there is as great a difference betwixt the manner of their dying, as betwixt the passage of the Egyptians and the Israelites through the same red sea;
yet there is as great a difference betwixt the manner of their dying, as betwixt the passage of the egyptians and the Israelites through the same read sea;
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for though the bud and blossome of Righteousnesse, I meane the first beginning of Grace and Christianity, may be troubled and assaulted with difficulties, and doubts and feares;
for though the bud and blossom of Righteousness, I mean the First beginning of Grace and Christianity, may be troubled and assaulted with difficulties, and doubts and fears;
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As when some tender mother will seeme to forsake her childe, and goe aside, and hide her selfe, onely to trie whether the childe will moane after her or no,
As when Some tender mother will seem to forsake her child, and go aside, and hide her self, only to try whither the child will moan After her or no,
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but it is onely to see whether we will make any moane after him, and lament after the Lord (as the Israelites did) and groane and grieve for his departure.
but it is only to see whither we will make any moan After him, and lament After the Lord (as the Israelites did) and groan and grieve for his departure.
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Thus God left Saint Peter (as you know) but wherefore did hee leave him? Our Saviour saith, it was but onely NONLATINALPHABET, Luke 22. to sift, and winnow him as wheat.
Thus God left Saint Peter (as you know) but Wherefore did he leave him? Our Saviour Says, it was but only, Lycia 22. to sift, and winnow him as wheat.
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the same is temptation and sinne to the righteous, a meanes through Gods mercy and their owne repentance, to make them more cleane, more holy, more humble in the sight of God.
the same is temptation and sin to the righteous, a means through God's mercy and their own Repentance, to make them more clean, more holy, more humble in the sighed of God.
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And for this cause I suppose, that God, who if he pleased could easily withhold the righteous from sinne, doth yet in his wisedome, leave them to themselves and let them fall, that by falling they may have experience of their infirmity, their infirmitie may draw them to humility, humility brings them home to God,
And for this cause I suppose, that God, who if he pleased could Easily withhold the righteous from sin, does yet in his Wisdom, leave them to themselves and let them fallen, that by falling they may have experience of their infirmity, their infirmity may draw them to humility, humility brings them home to God,
and neglect them, and take no notice of the burthen that lies upon them, as you read, Judg. 6. 13. the Angel of the Lord came unto Gideon and said, God is with thee, thou mighty man of valour;
and neglect them, and take no notice of the burden that lies upon them, as you read, Judges 6. 13. the Angel of the Lord Come unto gideon and said, God is with thee, thou mighty man of valour;
he thought that Gods goodnesse, and their evills, his mercies and their miseties had beene incompatible and could not have consisted nor stood together.
he Thought that God's Goodness, and their evils, his Mercies and their miseties had been incompatible and could not have consisted nor stood together.
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I come now to the last part of my Text, and that is, The continuance and succession of Gods favour and mercy, that it doth not rest onely upon the Righteous themselves,
I come now to the last part of my Text, and that is, The Continuance and succession of God's favour and mercy, that it does not rest only upon the Righteous themselves,
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Like the Oyle that was powred on Aarons head, it wet not his head and his beard alone (as David speaketh, Psal. 1 33. 2.) but went downe to the skirts of his cloathing;
Like the Oil that was poured on Aaron's head, it wet not his head and his beard alone (as David speaks, Psalm 1 33. 2.) but went down to the skirts of his clothing;
Secondly, whether none of the Righteous seed ever •ame, o• ever shall come to beggery. 1 The Scripture speakes of a twofold seed, Genesis 3. th• seed of the woman,
Secondly, whither none of the Righteous seed ever •ame, o• ever shall come to beggary. 1 The Scripture speaks of a twofold seed, Genesis 3. th• seed of the woman,
by the one are meant the Generation of the Righteous, by the other, the Generation of Vipers, (as Iohn Baptist calls such Reprobates, Matthew, Chapter 3. verse 7. who like Vipers, eate out the very bowels of their Parents, that is, waste their substance, grieve and gnaw their hearts,
by the one Are meant the Generation of the Righteous, by the other, the Generation of Vipers, (as John Baptist calls such Reprobates, Matthew, Chapter 3. verse 7. who like Vipers, eat out the very bowels of their Parents, that is, waste their substance, grieve and gnaw their hearts,
if not solely and onely meant, and to be understood of the Holy seed, of the Righteous generation, that is, of such children as are of the same Religion,
if not solely and only meant, and to be understood of the Holy seed, of the Righteous generation, that is, of such children as Are of the same Religion,
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And therefore Cajetan hath a good conceit upon that promise of God to Abraham, Gene. Chap. 13. verse 15. The land which thou seest, I will give unto thee,
And Therefore Cajetan hath a good conceit upon that promise of God to Abraham, Gene. Chap. 13. verse 15. The land which thou See, I will give unto thee,
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God was no longer tied to his promise, but did disinherit them of that good land which they might still have enjoyed, had they continued to be Abrahams seed,
God was no longer tied to his promise, but did disinherit them of that good land which they might still have enjoyed, had they continued to be Abrahams seed,
The like place we have, Psal. 132. 11, 12. The Lord swore unto David, of the fruit of thy body will I set upon thy Throne (that is) one of thy children shall still succeed thee in thy kingdome;
The like place we have, Psalm 132. 11, 12. The Lord swore unto David, of the fruit of thy body will I Set upon thy Throne (that is) one of thy children shall still succeed thee in thy Kingdom;
onely such as should keepe his Covenant, and doe as their father had done, If thy children will keepe my Covenant (saith God) and my Testimony as thou hast done ▪ their children also shall sit upon thy Throne for ever-more:
only such as should keep his Covenant, and do as their father had done, If thy children will keep my Covenant (Says God) and my Testimony as thou hast done ▪ their children also shall fit upon thy Throne for evermore:
a childe in mans account, no childe in Gods. It is storied of Augustus Cesar that hee had three untoward sonnes, whom he used to terme tres vomicas, & tria carcinomata, his three impostumes, or his three ulcerous cancers;
a child in men account, no child in God's It is storied of Augustus Cesar that he had three untoward Sons, whom he used to term tres vomicas, & tria Carcinomata, his three impostumes, or his three ulcerous cancers;
it is meant onely of good children that follow the coppy of their Parents righteousnesse, and so bring themselves within the compasse of their parents happinesse.
it is meant only of good children that follow the copy of their Parents righteousness, and so bring themselves within the compass of their Parents happiness.
for this blessing which is here reported of the seede of the righteous, belongs (you see) of •ight, to none but to the righteous seed (that is) to such children as are righteous and religious as their parents have beene;
for this blessing which is Here reported of the seed of the righteous, belongs (you see) of •ight, to none but to the righteous seed (that is) to such children as Are righteous and religious as their Parents have been;
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because David saith, He never saw their seed quaerentes panem, seeking or begging their bread. I dare not but say, that this generall Rule may admit of som exceptions;
Because David Says, He never saw their seed quaerentes Bread, seeking or begging their bred. I Dare not but say, that this general Rule may admit of Some exceptions;
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So was Bartimeus (no doubt) a Righteous man, for our Saviour gave testimony of him, that his faith had made him whole ▪ and yet he begged by the high-way.
So was Bartimaeus (no doubt) a Righteous man, for our Saviour gave testimony of him, that his faith had made him Whole ▪ and yet he begged by the highway.
So though it doe not seeme to hold in singulis in all particular•, yet ut plurimum for the most part, it is a rare unusuall thing to see a righteous body come to beggery.
So though it do not seem to hold in Singulis in all particular•, yet ut plurimum for the most part, it is a rare unusual thing to see a righteous body come to beggary.
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and to give them a comfortable enjoyment of that very bread and food, which the exigency of their hard condition had constrained them to begge for, I say,
and to give them a comfortable enjoyment of that very bred and food, which the exigency of their hard condition had constrained them to beg for, I say,
As Saint Iohn saith in another case, Hee that is borne of God cannot sinne, (the word is NONLATINALPHABET ▪) cannot be a workeman or an Artificer of sinne, hee cannot follow his sinnes,
As Saint John Says in Another case, He that is born of God cannot sin, (the word is ▪) cannot be a workman or an Artificer of sin, he cannot follow his Sins,
So hee that belongs to God, cannot, shall not begge his bread, so as to make a trade and profession of beggery, God will surely raise them up some friends or meanes to sustaine them for the present,
So he that belongs to God, cannot, shall not beg his bred, so as to make a trade and profession of beggary, God will surely raise them up Some Friends or means to sustain them for the present,
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For it was one of the greatest curses that David could banne the enemies of God withall, Psal. 106. Let their children be vagabonds and begge their bread, let them seeke it also out of desolate places;
For it was one of the greatest curses that David could ban the enemies of God withal, Psalm 106. Let their children be vagabonds and beg their bred, let them seek it also out of desolate places;
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and provides not for them, but forgetteth them as if they were not hers: how comes it then that they grow up, and that the species is not extinguished,
and provides not for them, but forgetteth them as if they were not hers: how comes it then that they grow up, and that the species is not extinguished,
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but continues? Surely, because, God takes care for them, and nurseth them up. So the Hinde that is in the wildernesse, as shee calveth, shee bringeth her young,
but continues? Surely, Because, God Takes care for them, and Nurses them up. So the Hind that is in the Wilderness, as she calveth, she brings her young,
who now should provide for them, but onely God? So they say of the Raven, that when her young ones are newly hatched, shee flies away and leaves them destitute of foode,
who now should provide for them, but only God? So they say of the Raven, that when her young ones Are newly hatched, she flies away and leaves them destitute of food,
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What then is to be thought of our common beggers? are they all ungodly? are they all unrighteous? are they all the seed of Reprobates? I dare not say so;
What then is to be Thought of our Common beggars? Are they all ungodly? Are they all unrighteous? Are they all the seed of Reprobates? I Dare not say so;
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Wee reade in the Gospel, that some were called in out of the High-wayes, and from under Hedges to the wedding Dinner of the Lord, which is doubtlesse meant of beggers that lay lurking thereabouts;
we read in the Gospel, that Some were called in out of the Highways, and from under Hedges to the wedding Dinner of the Lord, which is doubtless meant of beggars that lay lurking thereabouts;
as Seneca observes that such licentious persons have sometimes beene amended per disciplinam & metum, by correction and feare, nunquam spontè, never of their owne accord.
as Senecca observes that such licentious Persons have sometime been amended per Disciplinam & metum, by correction and Fear, Never spontè, never of their own accord.
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And therefore no marvell that God in his just judgement doth let such runnagates continue in scarcenesse: for if they would seeke their meat at God (as David saith the young Lyons doe) God would take such order, that they should not alwayes be to seeke for their meate, as now they are;
And Therefore no marvel that God in his just judgement does let such runagates continue in scarceness: for if they would seek their meat At God (as David Says the young Lyons do) God would take such order, that they should not always be to seek for their meat, as now they Are;
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if they did but begge their daily bread of God (as our Saviour teacheth us in his prayer) God would surely provide them bread, that they should need to begge it of none else but him:
if they did but beg their daily bred of God (as our Saviour Teaches us in his prayer) God would surely provide them bred, that they should need to beg it of none Else but him:
let the world be never so hard, corne never so deare, and their meanes never so small, that God that multiplied the widdowes oyle, will adde such a blessing to that little which they have, that like a Spring it shall continually feede them, and keepe off beggery from ever comming on them.
let the world be never so hard, corn never so deer, and their means never so small, that God that multiplied the widow's oil, will add such a blessing to that little which they have, that like a Spring it shall continually feed them, and keep off beggary from ever coming on them.
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Oh that Ishmael might live in thy sight (saith Abraham to God) Oh that thou wouldst be pleased to take him into thy favour and mercy, that he may never cast off thee,
O that Ishmael might live in thy sighed (Says Abraham to God) O that thou Wouldst be pleased to take him into thy favour and mercy, that he may never cast off thee,
This then is the onely comfort, that though parents shall not know how their children •are when themselves are dead and gone (For Abraham our father is ignorant of us,
This then is the only Comfort, that though Parents shall not know how their children •are when themselves Are dead and gone (For Abraham our father is ignorant of us,
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but he perceiveth it not of them) I say, though the Righteous shall not know what becomes of their children after that themselves are gathered to their fathers in peace;
but he perceives it not of them) I say, though the Righteous shall not know what becomes of their children After that themselves Are gathered to their Father's in peace;
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IT is well knowne that this Sunday, and some of the rest that are gone before, are commonly called in our Liturgie by the name of Advent-sundayes, as you would say in plaine English Comming Sundayes. And wote you why? because therein wee doe thankefully celebrate and solemnize the blessed time and memory, of our Saviours comming to us in the flesh,
IT is well known that this Sunday, and Some of the rest that Are gone before, Are commonly called in our Liturgy by the name of advent-sundays, as you would say in plain English Coming Sundayes. And wot you why? Because therein we do thankfully celebrate and solemnize the blessed time and memory, of our Saviors coming to us in the Flesh,
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so sacred, and so settled a maner, being gone and past 1600. yeares agoe? Saint Iohn hath given me an answere to my hand, Because grace and truth came by Iesus Christ, Iohn 1. 17. When Iesus Christ came from the bosome of his Father, he came not empty-handed, nor unprovided:
so sacred, and so settled a manner, being gone and passed 1600. Years ago? Saint John hath given me an answer to my hand, Because grace and truth Come by Iesus christ, John 1. 17. When Iesus christ Come from the bosom of his Father, he Come not empty-handed, nor unprovided:
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If any man shall yet further inquire, what is this Grace to us? or what are wee the better for the Grace that hee brought? For that my text will resolve you,
If any man shall yet further inquire, what is this Grace to us? or what Are we the better for the Grace that he brought? For that my text will resolve you,
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and make it evidently appeare unto you, that Christ is no niggard of his Grace, neither doth he keepe it to himselfe (as Nabal did his victuals) but doth graciously impart it,
and make it evidently appear unto you, that christ is no niggard of his Grace, neither does he keep it to himself (as Nabal did his victuals) but does graciously impart it,
Come we now to the text it selfe, which is nothing else but The Oracle of God, or Gods owne immediate voyce, not disdaining to utter it selfe from Heaven,
Come we now to the text it self, which is nothing Else but The Oracle of God, or God's own immediate voice, not disdaining to utter it self from Heaven,
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and as Elisha said of the King of Israels man which was sent to behead him, 2 Reg. 6. 32. Is not the sound of his Masters feet behind him? so beleeve it, whensoever an evill temptation,
and as Elisha said of the King of Israel's man which was sent to behead him, 2 Reg. 6. 32. Is not the found of his Masters feet behind him? so believe it, whensoever an evil temptation,
God seemes to take no notice of that, but quencheth his soules thirst in a better kinde, gives him a spirituall conserve, endues him with his Grace, and let that content thee (saith God) ▪ let that suffice thee;
God seems to take no notice of that, but quenches his Souls thirst in a better kind, gives him a spiritual conserve, endues him with his Grace, and let that content thee (Says God) ▪ let that suffice thee;
if he doe but condescend unto us in this one thing (as he did to Saint Paul) if he doe but vouchsafe us his Grace, Summam votorum attigimus, wee have as much as heart can wish, wee have that which is in stead,
if he do but condescend unto us in this one thing (as he did to Saint Paul) if he do but vouchsafe us his Grace, Summam votorum attigimus, we have as much as heart can wish, we have that which is in stead,
so may it bee truely affirmed of the Grace of God, that it is in stead of health, in stead of wealth, in stead of all other earthly blessings whatsoever:
so may it be truly affirmed of the Grace of God, that it is in stead of health, in stead of wealth, in stead of all other earthly blessings whatsoever:
so he that enjoyeth the light of Gods countenance, that hath the Grace of God to befriend and bestead him, needs care the lesse for these inferiour commodities, these Bona scabelli (as the Fathers call them) these goods of Gods Foote-stoole;
so he that Enjoyeth the Light of God's countenance, that hath the Grace of God to befriend and besteaded him, needs care the less for these inferior commodities, these Bona Scabelli (as the Father's call them) these goods of God's Footstool;
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or pleasure, or long life, & c? Alas, all these things thou mayst have, (as many a man hath had) an• be never the holyer, never the happier, never the higher in Gods account and favour:
or pleasure, or long life, & c? Alas, all these things thou Mayest have, (as many a man hath had) an• be never the Holier, never the Happier, never the higher in God's account and favour:
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but pitch thou thy heart, and the desire of thy soule upon that Vnicum necessarium, that one thing necessary (which our Saviour speakes of) in comparison whereof all other things in the world are needles and superfluous, I meane upon the Grace of God, and nothing else;
but pitch thou thy heart, and the desire of thy soul upon that a unique Necessary, that one thing necessary (which our Saviour speaks of) in comparison whereof all other things in the world Are needles and superfluous, I mean upon the Grace of God, and nothing Else;
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Out of which words I shall endeavour to shew you foure remarkable points, perhaps not unworthy your observation. 1. The meaning of the word NONLATINALPHABET, O• what is meant by the Grace here spoken of. 2. The Author ▪ or the owner of this Grace, whose it is,
Out of which words I shall endeavour to show you foure remarkable points, perhaps not unworthy your observation. 1. The meaning of the word, O• what is meant by the Grace Here spoken of. 2. The Author ▪ or the owner of this Grace, whose it is,
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and to whom it doth of right belong, and that is to God, as the next word implyes, NONLATINALPHABET My Grace. 3. The efficacy or vertue of this Grace, what it profiteth,
and to whom it does of right belong, and that is to God, as the next word Implies, My Grace. 3. The efficacy or virtue of this Grace, what it profiteth,
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and therein I shall shew you, how, and wherein the sufficiency of Gods grace doth consist. 4. The Application of this Grace, or the bringing of it home to the conscience and soule of each beleeving Christian,
and therein I shall show you, how, and wherein the sufficiency of God's grace does consist. 4. The Application of this Grace, or the bringing of it home to the conscience and soul of each believing Christian,
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but in particular, NONLATINALPHABET, My grace is sufficient for thee, and so for me, and so for every one upon whom God in mercy is pleased to bestow it, NONLATINALPHABET, My Grace (saith God) is sufficient for thee.
but in particular,, My grace is sufficient for thee, and so for me, and so for every one upon whom God in mercy is pleased to bestow it,, My Grace (Says God) is sufficient for thee.
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that which the schoolemen terme Complacentiam dei, the well pleasednesse of God: the same which the scripture calleth Lucem •aciei, the light of Gods countenance.
that which the Schoolmen term Complacentiam dei, the well pleasedness of God: the same which the scripture calls Lucem •aciei, the Light of God's countenance.
Psal. 67. 1. Because, as God is said to frowne and bend his browes upon the wicked traine, Psal. 34. so on the contrary, hee seemes to smile (as it were) and to looke amiably and lovingly,
Psalm 67. 1. Because, as God is said to frown and bend his brows upon the wicked train, Psalm 34. so on the contrary, he seems to smile (as it were) and to look amiably and lovingly,
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As when Iosephs brethren found their money in their sackes mouthes, it inriched them, and it ravished them too, with wonder and admiration, Gen. 42. 28. in like manner,
As when Joseph's brothers found their money in their sacks mouths, it enriched them, and it ravished them too, with wonder and admiration, Gen. 42. 28. in like manner,
when a poore disconsolate wretch, shall without all desert, and beyond all expectation, finde a sensible experiment of Gods favourable goodnesse towards him;
when a poor disconsolate wretch, shall without all desert, and beyond all expectation, find a sensible experiment of God's favourable Goodness towards him;
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In a word, as Iacob answered his aged father when hee questioned him about the matter of his venison, Gen. 27. 20. How is it that thou hast found it so quickly my sonne? (saith he) Because the Lord thy God brought it to my hand.
In a word, as Iacob answered his aged father when he questioned him about the matter of his venison, Gen. 27. 20. How is it that thou hast found it so quickly my son? (Says he) Because the Lord thy God brought it to my hand.
In like sort, if any shall seeme to question the matter, how it comes to passe that some one man findeth favour and riseth to preferment so easily and so quickly over that some others doe, which to our thinking deserves it better, In promtu ratio, the Lord their God brings it to their hand:
In like sort, if any shall seem to question the matter, how it comes to pass that Some one man finds favour and Riseth to preferment so Easily and so quickly over that Some Others do, which to our thinking deserves it better, In promtu ratio, the Lord their God brings it to their hand:
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First, thou must depreciari teipsum (it is Tertullians word) thou must disparage and disgrace, thou must humble and abase thy selfe before the face of God:
First, thou must depreciari teipsum (it is Tertullia's word) thou must disparage and disgrace, thou must humble and abase thy self before the face of God:
then no man living can finde Grace with God, but he that is truely humble (for God resisteth the proud and giveth grace to the humble) Let one example serve for all,
then no man living can find Grace with God, but he that is truly humble (for God Resisteth the proud and gives grace to the humble) Let one Exampl serve for all,
well, but whence came this to passe that the Virgin Mary found this favour with God rather then any other virgin in Israel? no doubt (as our Saviour said in another case) many widowes were in Israel in the dayes of Elizeus,
well, but whence Come this to pass that the Virgae Mary found this favour with God rather then any other Virgae in Israel? no doubt (as our Saviour said in Another case) many Widows were in Israel in the days of Elisha,
In like manner if thou dost desire to bee partaker of the same mercy, to finde favour with God as shee did, thou must also be partaker of the same humility, thou must bee humble and lowly as shee was:
In like manner if thou dost desire to be partaker of the same mercy, to find favour with God as she did, thou must also be partaker of the same humility, thou must be humble and lowly as she was:
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doe as Benhadads servants did to Ahab 1. Reg. 20. 31. We have heard (say they) that the Kings of Israel are merciful kings, let us goe then and put sackcloth upon our loynes,
do as Benhadad's Servants did to Ahab 1. Reg. 20. 31. We have herd (say they) that the Kings of Israel Are merciful Kings, let us go then and put Sackcloth upon our loins,
but goe and humble thy selfe unto him, prostrate thy selfe before him, pray and seeke his face in the lowliest, the dejectedst, the devotest manner that possibly thou canst expresse both with thy body and with thy soule,
but go and humble thy self unto him, prostrate thy self before him, pray and seek his face in the lowliest, the dejectedst, the devotest manner that possibly thou Canst express both with thy body and with thy soul,
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and (beleeve it for a truth) if any thing under heaven bring thee into favour with the God of Heaven, that will doe it, deprectari teipsum, to disparage thy selfe.
and (believe it for a truth) if any thing under heaven bring thee into favour with the God of Heaven, that will do it, deprectari teipsum, to disparage thy self.
Secondly, thou must Appropriare Christum, thou must appropriate Christ unto thy selfe, thou must shrowd thy selfe under thy Saviours wings, thou must sue to God under his protection and patronage,
Secondly, thou must Appropriare Christ, thou must Appropriate christ unto thy self, thou must shroud thy self under thy Saviors wings, thou must sue to God under his protection and patronage,
and as the Herodians Acts 12. made friendship with Blastus the Kings Chamberlaine to helpe them into favour with Herod; so must thou make friendship with Iesus Christ,
and as the Herodians Acts 12. made friendship with Blastus the Kings Chamberlain to help them into favour with Herod; so must thou make friendship with Iesus christ,
For otherwise, as Elisha told the King of Israel. 2. Reg. 3. 14. As the Lord liveth were it not that I regard the presence of Iehosaphat, I would not looke toward thee, nor see thee:
For otherwise, as Elisha told the King of Israel. 2. Reg. 3. 14. As the Lord lives were it not that I regard the presence of Jehoshaphat, I would not look towards thee, nor see thee:
so stands our case with God, wee are of our selves such vile bodies (as the Apostle rightly termes us (who shall change our vile bodies) I meane sofoule and so full of corruption and lust and sinne,
so Stands our case with God, we Are of our selves such vile bodies (as the Apostle rightly terms us (who shall change our vile bodies) I mean sofoule and so full of corruption and lust and sin,
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that as the Lord liveth, were it not that God doth regard the person, the presence and the prayers of Iesus Christ our true Iehosaphat hee would not looke to us nor see us:
that as the Lord lives, were it not that God does regard the person, the presence and the Prayers of Iesus christ our true Jehoshaphat he would not look to us nor see us:
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but that God in him, and for his sake is well-pleased even with them that are in themselves (as the Prophet speakes) even vessels wherein there is no pleasure.
but that God in him, and for his sake is well-pleased even with them that Are in themselves (as the Prophet speaks) even vessels wherein there is no pleasure.
Ier. 22. 28. Thou therefore that desirest to get into favour with thy God, flatter not thy selfe in thy owne eyes, thinke not that God will accept thee for thy owne person,
Jeremiah 22. 28. Thou Therefore that Desirest to get into favour with thy God, flatter not thy self in thy own eyes, think not that God will accept thee for thy own person,
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and as thou art a Protestant, so make this protestation before God and the world, that thou hopest for grace and mercy, not by any merits or deserts of thy owne,
and as thou art a Protestant, so make this protestation before God and the world, that thou hopest for grace and mercy, not by any merits or deserts of thy own,
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but meerely by the merits, and by the spirit, by the death, and by the blood of Iesus Christ. This is another infallible way for a man to finde the grace and favour of God, that wanteth it, Appropriare Christum, to get an interest into Gods beloved Sonne, our deare and precious Saviour.
but merely by the merits, and by the Spirit, by the death, and by the blood of Iesus christ. This is Another infallible Way for a man to find the grace and favour of God, that Wants it, Appropriare Christ, to get an Interest into God's Beloved Son, our deer and precious Saviour.
Hast thou found the favour of God, and faine wouldst keepe it? Thou must NONLATINALPHABET (it is the Apostles owne word, Gal. 2. 14.) Thou must walke with a right foote to God ▪ ward;
Hast thou found the favour of God, and feign Wouldst keep it? Thou must (it is the Apostles own word, Gal. 2. 14.) Thou must walk with a right foot to God ▪ ward;
which if thou dost, see what will follow upon it, Psal. 84. 11. The Lord will give Grace and Glory, and no good thing will hee with-hold from them that walke uprightly with him.
which if thou dost, see what will follow upon it, Psalm 84. 11. The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly with him.
This (you will say) was an extraordinary favour of God, but what might bee the reason of it? Moses tells us, Gen. 5. 24. it was because Hee walked with God; the Apostle commenting upon it, Heb. 11. 5. saith, it was because He pleased God, NONLATINALPHABET, (is the word) which signifies, Hee gave God content,
This (you will say) was an extraordinary favour of God, but what might be the reason of it? Moses tells us, Gen. 5. 24. it was Because He walked with God; the Apostle commenting upon it, Hebrew 11. 5. Says, it was Because He pleased God,, (is the word) which signifies, He gave God content,
and the way to doe that, is to walke with God as 〈 ◊ 〉 did. But what doth Moses meane by 〈 … 〉 God, how may that be done? Ans•• Generally, A man may then be said to walke with God,
and the Way to do that, is to walk with God as 〈 ◊ 〉 did. But what does Moses mean by 〈 … 〉 God, how may that be done? Ans•• Generally, A man may then be said to walk with God,
when hee leads his life in such a way as God doth best accept, in the way of of godlinesse and honesty, in the way of temperance and sobriety, in the way of diligence and industry;
when he leads his life in such a Way as God does best accept, in the Way of of godliness and honesty, in the Way of temperance and sobriety, in the Way of diligence and industry;
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as Isaack did, when he sequestred himselfe, and went out alone into the fields to meditate and to pray, Gen. 40. 69. (The word (Suach) signifieth both,
as Isaac did, when he sequestered himself, and went out alone into the fields to meditate and to pray, Gen. 40. 69. (The word (Such) signifies both,
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and (beleeve it) if there bee any meanes in the world to fasten and rivet the favour of God unto thy soule, that will doe it, NONLATINALPHABET to walke aright with God.
and (believe it) if there be any means in the world to fasten and rivet the favour of God unto thy soul, that will do it, to walk aright with God.
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Come we now to the second, and that is the Author and Owner of this Grace, exprest in the next word (NONLATINALPHABET) God claimes it at his owne peculiar,
Come we now to the second, and that is the Author and Owner of this Grace, expressed in the next word () God claims it At his own peculiar,
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whatsoever fulnesse the earth affords us, whether it be Fields full of Corne, Folds full of Sheepe, Orchards full of Fruit, Tables full of Meate, &c. all these fulnesses are the Lords, who openeth his hand, and filleth all things living with ple•teousnesse.
whatsoever fullness the earth affords us, whither it be Fields full of Corn, Folds full of Sheep, Orchards full of Fruit, Tables full of Meat, etc. all these fullness Are the lords, who Openeth his hand, and fills all things living with ple•teousnesse.
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The Beasts of the Forrest (we know) are ferae naturae, of a wild unruly nature, they know no Master, acknowledge no owner, are in subjection to no keeper;
The Beasts of the Forest (we know) Are ferae naturae, of a wild unruly nature, they know no Master, acknowledge no owner, Are in subjection to no keeper;
therefore doth he justly claime them for his owne, and saith, (All the Beasts of the Forrest ar e mine) and so are all the Cattell upon a thousand hills;
Therefore does he justly claim them for his own, and Says, (All the Beasts of the Forest Are e mine) and so Are all the Cattle upon a thousand hills;
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for our goods, and for whatsoever else we inherit or injoy in this world, even to the Father of lights, (as Iames termeth him, Iam. 1. 17) from whom both NONLATINALPHABET and NONLATINALPHABET both gifts and goods, and all descend unto us;
for our goods, and for whatsoever Else we inherit or enjoy in this world, even to the Father of lights, (as James termeth him, Iam. 1. 17) from whom both and both Gifts and goods, and all descend unto us;
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and that is for His Grace, other things though they come originally from God, yet they come mediately by the meanes of other instruments, by Parents or friends, or Benefactors;
and that is for His Grace, other things though they come originally from God, yet they come mediately by the means of other Instruments, by Parents or Friends, or Benefactors;
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but there is a gracious supply to be had in God, which made David (as it were) in a rapture to cry out and say, Oh tast and see how gracious the Lord is, Psal. 34. 8. First tast, and then see;
but there is a gracious supply to be had in God, which made David (as it were) in a rapture to cry out and say, O taste and see how gracious the Lord is, Psalm 34. 8. First taste, and then see;
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Oh what a gracicious God doe we serve, and what gracelesse beasts we are if wee serve him not, seeing hee hath grace sufficient for all his servants, My Grace (saith God) is sufficient for thee.
O what a Gracious God do we serve, and what graceless beasts we Are if we serve him not, seeing he hath grace sufficient for all his Servants, My Grace (Says God) is sufficient for thee.
and I will give thee the heathen for thy inheritance, &c. If hee that was sole heyre of Heaven and earth haeres ex toto asse, as the Romans used to stile them) could no otherwise come by his inheritance but by way of petition to desire it afore he had it, much more so is it with us;
and I will give thee the heathen for thy inheritance, etc. If he that was sole heir of Heaven and earth haeres ex toto Ass, as the Romans used to style them) could not otherwise come by his inheritance but by Way of petition to desire it afore he had it, much more so is it with us;
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but marke the condition, for all these things I willbe sought unto (saith God.) So though God offer his grace to men, hee will not force it upon them against their wills, hee will have them sue for it, hee will have them desire it,
but mark the condition, for all these things I willbe sought unto (Says God.) So though God offer his grace to men, he will not force it upon them against their wills, he will have them sue for it, he will have them desire it,
2. Seeing that grace is the Lords, nè superbias, be not proud of it, doe not NONLATINALPHABET (as Saint Iames his word is, cap. 3. 5.) doe not magnifically lift up thy selfe aboue thy brethren whose graces are not so eminent as thine:
2. Seeing that grace is the lords, nè superbias, be not proud of it, do not (as Saint James his word is, cap. 3. 5.) do not magnifically lift up thy self above thy brothers whose graces Are not so eminent as thine:
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and thinke not scorne to doe as thy God doe, who though his Glory bee above the heavens (saith David, Psal. 113. •.) yet hee doth Abase himselfe to behold the things that are in the earth;
and think not scorn to do as thy God do, who though his Glory be above the heavens (Says David, Psalm 113. •.) yet he does Abase himself to behold the things that Are in the earth;
but mendacium & peccatum ▪ lying and sinne? as our Saviour said of the devill Iohn 8. when hee speaketh a lye, hee speaketh de suo, of his owne, God never put that into him:
but Mendacium & peccatum ▪ lying and sin? as our Saviour said of the Devil John 8. when he speaks a lie, he speaks de Sue, of his own, God never put that into him:
for envy is no better; (as the learned have well observed) there is so neere a resemblance betwixt an envious man and the divell, that in the booke of God the one is taken for the other;
for envy is no better; (as the learned have well observed) there is so near a resemblance betwixt an envious man and the Devil, that in the book of God the one is taken for the other;
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so the divell is called NONLATINALPHABET ▪ an envious man (Mat. 13. 28.) ▪ & an envious man is called NONLATINALPHABET a devil (Iohn 6. 70.) How farre better would it become us in this respect to be NONLATINALPHABET like the Angels of heaven ▪ who now at Christmas time,
so the Devil is called ▪ an envious man (Mathew 13. 28.) ▪ & an envious man is called a Devil (John 6. 70.) How Far better would it become us in this respect to be like the Angels of heaven ▪ who now At Christmas time,
or taking offence at this; (as that elder brother did in the Gospel, when the yonger was received to grace after his riotous course) that even then they sung an Anthem for the joy of our happinesse,
or taking offence At this; (as that elder brother did in the Gospel, when the younger was received to grace After his riotous course) that even then they sung an Anthem for the joy of our happiness,
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and even to this day; (Saint Peter tells us 1. Pet. 1. 12.) they doe NONLATINALPHABET stoope downe (as it were) in duty and love, to honour the mistery of Christs incarnation,
and even to this day; (Saint Peter tells us 1. Pet. 1. 12.) they do stoop down (as it were) in duty and love, to honour the mystery of Christ incarnation,
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and the contrary so diabolicall, let it bee thy practise evermore to reverence him that hath it, to judge thy selfe unworthy of it, seeke it in Gods name,
and the contrary so diabolical, let it be thy practice evermore to Reverence him that hath it, to judge thy self unworthy of it, seek it in God's name,
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as Lot entreated the men of Sodome, Gen. 19. 8. that they would not abuse the Angels of God, seeing they were come to shelter themselves under the shadow of his r•ofe;
as Lot entreated the men of Sodom, Gen. 19. 8. that they would not abuse the Angels of God, seeing they were come to shelter themselves under the shadow of his r•ofe;
so let me entreate you all in the name of Christ, that you would not abuse the graces of God, seeing they are come from heaven to take shelter and harbour in your brests and bosomes.
so let me entreat you all in the name of christ, that you would not abuse the graces of God, seeing they Are come from heaven to take shelter and harbour in your breasts and bosoms.
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and that's a woefull kinde of Alchymie (as one saith singularly well) would we not esteeme that man prodigally foolish and mad, that would spend all his time, all his substance,
and that's a woeful kind of Alchemy (as one Says singularly well) would we not esteem that man prodigally foolish and mad, that would spend all his time, all his substance,
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and never lin, till they have made a poyson of an Antidote, and baned themselves with that which would have beene their blisse, lucerna dei in spiritu hominis (saith Salomon, Pro. 20. 27.) The spirit of a man is the candle of the Lord;
and never lin, till they have made a poison of an Antidote, and baned themselves with that which would have been their bliss, Lucerne dei in spiritu hominis (Says Solomon, Pro 20. 27.) The Spirit of a man is the candle of the Lord;
it implyes, that a man naturally walkes in darkenesse, which is full of error, and full ofterrour, till God in mercy set up a candle in his soule, (I meane) endues him with knowledge and grace from heaven, that hee may shew him the path of life,
it Implies, that a man naturally walks in darkness, which is full of error, and full ofterrour, till God in mercy Set up a candle in his soul, (I mean) endues him with knowledge and grace from heaven, that he may show him the path of life,
but remember that if the sonnes of Iacob would not endure to have their sister abused (Gen. 24. vlt.) how dost thou thinke thy God will endure to have his grace abused,
but Remember that if the Sons of Iacob would not endure to have their sister abused (Gen. 24. Ult.) how dost thou think thy God will endure to have his grace abused,
but if the Lord have betrusted you with his grace, labour to cherish it, and (as the Apostles word is NONLATINALPHABET 2. Tim. 1. 6.) to blow it or stirre it up,
but if the Lord have betrusted you with his grace, labour to cherish it, and (as the Apostles word is 2. Tim. 1. 6.) to blow it or stir it up,
5. Lastly, seeing thou hast to doe with the grace and favour of God, ne diffides, doe not distrust it, doe not make any doubt or question of it but it will bestead thee,
5. Lastly, seeing thou hast to do with the grace and favour of God, ne diffides, do not distrust it, do not make any doubt or question of it but it will besteaded thee,
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It is the Apostles owne advertisement. 1. Pet. 1. 13. NONLATINALPHABET, trust perfectly on the grace that is revealed and brought into the world by Iesus Christ.
It is the Apostles own advertisement. 1. Pet. 1. 13., trust perfectly on the grace that is revealed and brought into the world by Iesus christ.
as if he had said, Let them feare that are out of Gods favour, let them be distrustfull that are wicked and deceitfull, that make no conscience of their waies,
as if he had said, Let them Fear that Are out of God's favour, let them be distrustful that Are wicked and deceitful, that make no conscience of their ways,
doe it not in any wavering, or timerous, or unconfident manner ▪ as if God were like the Poets •enedos; Stat•o malesida carinis, a trustles Anchor-hold to the seabeaten travailer;
do it not in any wavering, or timorous, or unconfident manner ▪ as if God were like the Poets •enedos; Stat•o malesida carinis, a trustles Anchorhold to the seabeaten traveler;
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but try him by thy prayers, and trust him by thy faith, and urge him with this Text that now is preached unto thee, (as S. Austin saith his mother Monica did Chyrographa tua ingerebat tibi, Lord (saith he) shee urged thee with thy owne hand-writing) tell him but how hard the world goes with thee,
but try him by thy Prayers, and trust him by thy faith, and urge him with this Text that now is preached unto thee, (as S. Austin Says his mother Monica did Chyrograph tua ingerebat tibi, Lord (Says he) she urged thee with thy own handwriting) tell him but how hard the world Goes with thee,
The principall things whereunto the Grace of God (and besides Gods Grace, nothing else under heaven) is available or sufficient, are these that follow.
The principal things whereunto the Grace of God (and beside God's Grace, nothing Else under heaven) is available or sufficient, Are these that follow.
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see that place, Rom. 5. 20. where sinne abounded, Grace did much more abound: Hast thou abundance of sinnes, let not that disharten thee, God hath abundance of Grace;
see that place, Rom. 5. 20. where sin abounded, Grace did much more abound: Hast thou abundance of Sins, let not that dishearten thee, God hath abundance of Grace;
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Onely ne desis, be not thou wanting to God in thy prayers and repentance, and his Grace shall never bee wanting to thee in thy pardon and forgivenesse.
Only ne desis, be not thou wanting to God in thy Prayers and Repentance, and his Grace shall never be wanting to thee in thy pardon and forgiveness.
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I forgave thee all thy debt, because thou desiredst me, (said that gracious Lord to his ungracious servant, Mat. 18. 32.) intimating unto us, that if God doe not forgive us ous debts,
I forgave thee all thy debt, Because thou desiredst me, (said that gracious Lord to his ungracious servant, Mathew 18. 32.) intimating unto us, that if God do not forgive us ous debts,
and thy soule absolved by the blood and death of Iesus Christ? to have all thy misdeeds expunged and blotted out, that they may be as if they had nev•• beene? Then take the Prophet Esaies counsell (Esay 43. 25, 26.) put God in remembrance of these things:
and thy soul absolved by the blood and death of Iesus christ? to have all thy misdeeds expunged and blotted out, that they may be as if they had nev•• been? Then take the Prophet Isaiah counsel (Isaiah 43. 25, 26.) put God in remembrance of these things:
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And as Ioseph of Arimathea went to Pilate and begged the body of Iesus; so goe thou to God and begge the Spirit of Iesus; even that spirit of Grace and Supplication (which the Prophet speakes of, Zach. 12. 10.) which will come downe from heaven and bring into thy soule, first Supplications to prepare thee;
And as Ioseph of Arimathea went to Pilate and begged the body of Iesus; so go thou to God and beg the Spirit of Iesus; even that Spirit of Grace and Supplication (which the Prophet speaks of, Zach 12. 10.) which will come down from heaven and bring into thy soul, First Supplications to prepare thee;
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2. The second thing whereto the sufficiency of Gods Grace doth belong, is Adconsolandum to comfort those sad and heavy hearts that can no other way bee comforted.
2. The second thing whereto the sufficiency of God's Grace does belong, is Adconsolandum to Comfort those sad and heavy hearts that can no other Way be comforted.
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Therefore the Apostle justly calleth him, The God of all consolation, 2. Cor. 1. because when all other comforts faile, theres's comfort to bee found in God.
Therefore the Apostle justly calls him, The God of all consolation, 2. Cor. 1. Because when all other comforts fail, theres's Comfort to be found in God.
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then doth God speake peace unto their soules, then doth hee draw out those same vbera consolationes, those breasts or dugges of consolation (which the Prophet speakes of, Esay 66. 11.) and drops downe that same NONLATINALPHABET that sincere milke of heavenly comfort, to revive the spirit of the humble,
then does God speak peace unto their Souls, then does he draw out those same Udders consolationes, those breasts or dugs of consolation (which the Prophet speaks of, Isaiah 66. 11.) and drops down that same that sincere milk of heavenly Comfort, to revive the Spirit of the humble,
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So our Saviour tells us that the holy Ghost whom he calles the comforter when he commeth, the first thing he will doe, is to convince the world of sinne;
So our Saviour tells us that the holy Ghost whom he calls the comforter when he comes, the First thing he will do, is to convince the world of sin;
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I meane, that Irriguum superius, the spring of grace & comfort from above, as well as that Irriguum inserius, the spring of sorrow and repentance from beneath:
I mean, that Irriguum superius, the spring of grace & Comfort from above, as well as that Irriguum inserius, the spring of sorrow and Repentance from beneath:
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3. The third is Ad sanandum, His Grace is sufficient to cure and heale us of all those NONLATINALPHABET those bodily ailements and infirmities which God for sinne doth inflict upon us, NONLATINALPHABET from those scourges and roddes (as the holy Ghost termeth sore diseases, Luc. 7. 21.) for indeed they are the very rods which God useth to chasten and correct us for our follies:
3. The third is Ad sanandum, His Grace is sufficient to cure and heal us of all those those bodily ailements and infirmities which God for sin does inflict upon us, from those scourges and rods (as the holy Ghost termeth soar diseases, Luke 7. 21.) for indeed they Are the very rods which God uses to chasten and correct us for our follies:
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and if God be the Phisitian, his Grace is the Physicke, for whosoever be the instrument of our health, God is the Authour, his Grace is it that doth the cure.
and if God be the physician, his Grace is the Physic, for whosoever be the Instrument of our health, God is the Author, his Grace is it that does the cure.
and removed and done away, for (as S. Iames saith in another case) God giveth NONLATINALPHABET, Cap. 4. 6. He giveth more grace, and sheweth more favour, to heale those that are sicke and broken in heart,
and removed and done away, for (as S. James Says in Another case) God gives, Cap. 4. 6. He gives more grace, and shows more favour, to heal those that Are sick and broken in heart,
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seeing it is in the power of Gods Grace to cure all infirmities, and that in a moment, with a word-speaking, (as the Centurion said, Speake but the word, and my servant shall be whole.) Why will God suffer so many of his owne Patients, that have no Physitian but himselfe, to lye languishing so long under his owne hand,
seeing it is in the power of God's Grace to cure all infirmities, and that in a moment, with a word-speaking, (as the Centurion said, Speak but the word, and my servant shall be Whole.) Why will God suffer so many of his own Patients, that have no physician but himself, to lie languishing so long under his own hand,
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and seeme to take no notice of their miseies? The best answere I can give, is that of our Saviour to his Mother, Iohn 2. 4. Nondum venit hora, My houre is not yet come;
and seem to take no notice of their miseies? The best answer I can give, is that of our Saviour to his Mother, John 2. 4. Nondum venit hora, My hour is not yet come;
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and have mercy upon them, and heale their Land. God complaines of that people in many places, that their hearts were waxen fat, that they would not see with their eyes,
and have mercy upon them, and heal their Land. God complains of that people in many places, that their hearts were waxed fat, that they would not see with their eyes,
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nor heare with their eares, nor understand with their hearts, ne convertantur ut sanem, Mat. 13. 15. lest they should be converted, and I should heale them.
nor hear with their ears, nor understand with their hearts, ne convertantur ut sanem, Mathew 13. 15. lest they should be converted, and I should heal them.
So Acts 3. 19. Repent and be converted, that your sinnes may bee blotted out, and then (and never till then) looke for a Tempus refrigerij, a time of refreshing from the presence of the Lord.
So Acts 3. 19. repent and be converted, that your Sins may be blotted out, and then (and never till then) look for a Tempus refrigerij, a time of refreshing from the presence of the Lord.
for if her Father had but spit in her face, should she not have beene ashamed and kept in for seven dayes, &c. So perswade your selves of this, that there is a NONLATINALPHABET an appointed time that God hath set downe with himselfe in heaven,
for if her Father had but spit in her face, should she not have been ashamed and kept in for seven days, etc. So persuade your selves of this, that there is a an appointed time that God hath Set down with himself in heaven,
In the meane time know, thou art under the hands of a wise and gracious God, who measures every dram ofsorrow that thou feelest, who will not only be about thy bed,
In the mean time know, thou art under the hands of a wise and gracious God, who measures every dram ofsorrow that thou Feel, who will not only be about thy Bed,
though thy outward man consume and melt away for very heavinesse, yet that same Interior cordis homo, (as Saint Peter speakes) the inner man of thy heart shall bee so strengthened with might,
though thy outward man consume and melt away for very heaviness, yet that same Interior Cordis homo, (as Saint Peter speaks) the inner man of thy heart shall be so strengthened with might,
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In a word, if ever it shall please God to cast thee downe upon that same Lectum languoris, that bed of languishing, which David speakes of, Psal. 41. 4. (for that wee all must make account of) though we now lie and laze upon our beds, the time may come that wee shall lie and languish on our beds, wishing (as they did in Deuteronomy,) when tis morning, would God it were evening,
In a word, if ever it shall please God to cast thee down upon that same Lectum languoris, that Bed of languishing, which David speaks of, Psalm 41. 4. (for that we all must make account of) though we now lie and laws upon our Beds, the time may come that we shall lie and languish on our Beds, wishing (as they did in Deuteronomy,) when this morning, would God it were evening,
and say unto thy bleeding soule, as he did once to that forlorne Infant, Ezech. 16. 6. Dixi in sanguinibus, &c. when thou wast in thy blood, I said unto thee, live;
and say unto thy bleeding soul, as he did once to that forlorn Infant, Ezekiel 16. 6. i have said in sanguinibus, etc. when thou wast in thy blood, I said unto thee, live;
4. The last and chiefest thing whereunto the Grace of God, and nothing else but Gods Grace, is sufficient, is Ad salvandum, to save the soule of every one that hath it.
4. The last and chiefest thing whereunto the Grace of God, and nothing Else but God's Grace, is sufficient, is Ad salvandum, to save the soul of every one that hath it.
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The Apostle calls it, The Grace that bringeth salvation, (NONLATINALPHABET, Tit. 2. 11.) for as the wickednesse of man bringeth destruction, so the Grace of God bringeth salvation to every soule that entertaines it.
The Apostle calls it, The Grace that brings salvation, (, Tit. 2. 11.) for as the wickedness of man brings destruction, so the Grace of God brings salvation to every soul that entertains it.
whether it be meant of the Grace of God within us, which our Saviour compares to Salt, Marke 9. 50. (Habete salem in vobis, &c. have Salt in your selves,
whither it be meant of the Grace of God within us, which our Saviour compares to Salt, Mark 9. 50. (Habete salem in vobis, etc. have Salt in your selves,
or whether it be meant of the Grace of God that is over and above us, I meane, his favour and loving kindnesse which lightneth upon us from Heaven; (as we pray in our Liturgie, let thy mercy lighten upon us,
or whither it be meant of the Grace of God that is over and above us, I mean, his favour and loving kindness which lighteneth upon us from Heaven; (as we pray in our Liturgy, let thy mercy lighten upon us,
such is Gods goodnesse where hee bestowes his Grace, such a care hath God of their soules, that his eye is upon them from the beginning of their conversion, to the end of their salvation:
such is God's Goodness where he bestows his Grace, such a care hath God of their Souls, that his eye is upon them from the beginning of their conversion, to the end of their salvation:
and by his good Spirit, from all things prejudiciall, to all things profitable, to his service and their owne salvation. (To conclude this point) because (as the Schoolemen say well) Ad singulos actus desideratur Gratia, a man hath need of Grace to every action that hee takes in hand,
and by his good Spirit, from all things prejudicial, to all things profitable, to his service and their own salvation. (To conclude this point) Because (as the Schoolmen say well) Ad singulos actus desideratur Gratia, a man hath need of Grace to every actium that he Takes in hand,
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let us all desire of God (as it is in the Collect) That his speciall Grace may ever more prevent and follow us, first, that God would prevent us with his Grace, to put into our hearts good motions, good thoughts, and good desires;
let us all desire of God (as it is in the Collect) That his special Grace may ever more prevent and follow us, First, that God would prevent us with his Grace, to put into our hearts good motions, good thoughts, and good Desires;
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and secondly, that it may follow us too, (as the water of the Rocke followed the Campe of the Israelites to the Land of Promise, 1 Cor. 10. 4.) so that Gods Grace may follow, accompany and goe along with us in this world;
and secondly, that it may follow us too, (as the water of the Rock followed the Camp of the Israelites to the Land of Promise, 1 Cor. 10. 4.) so that God's Grace may follow, accompany and go along with us in this world;
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and never leave us, never forsake us till it hath brought us to the end of our Faith, which is the salvation of our soules, according to that, Psal. 109. ult. Dominus ad dextram, &c. the Lord is at the right hand of the poore, to save him from all them that would condemne his soule, where note that he doth not say, the Lord is at their left hand (which is as I may terme it) the lazy hand, to save men in their negligent and idle courses.
and never leave us, never forsake us till it hath brought us to the end of our Faith, which is the salvation of our Souls, according to that, Psalm 109. ult. Dominus ad Dextram, etc. the Lord is At the right hand of the poor, to save him from all them that would condemn his soul, where note that he does not say, the Lord is At their left hand (which is as I may term it) the lazy hand, to save men in their negligent and idle courses.
And so at length, I am come aboard the last and long-desired part of my text, which containes the application of all in particular, which hath beene spoken and delivered in generall;
And so At length, I am come aboard the last and long-desired part of my text, which contains the application of all in particular, which hath been spoken and Delivered in general;
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1. Saint Paul was Homo in Christo, he was a man in Christ, as you may see by the second verse of this chapter (I knew a man in Christ, that was taken up into the third heaven:) Art thou such a one? I meane, art thou regenerate and become a new creature? (for he that is in Christ is a new creature. 2. Cor. 5. 17) dost thou daily renew thy repentance,
1. Saint Paul was Homo in Christ, he was a man in christ, as you may see by the second verse of this chapter (I knew a man in christ, that was taken up into the third heaven:) Art thou such a one? I mean, art thou regenerate and become a new creature? (for he that is in christ is a new creature. 2. Cor. 5. 17) dost thou daily renew thy Repentance,
and renew thy obedience, and renew thy duty and devotion to God? and is it a griefe to thy soule, that so much of the old leaven, thy old corruption remaines still in thy heart? Then take this holy Scripture to thy comfort,
and renew thy Obedience, and renew thy duty and devotion to God? and is it a grief to thy soul, that so much of the old leaven, thy old corruption remains still in thy heart? Then take this holy Scripture to thy Comfort,
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Affliction therefore is called a crosse, because it should have the nature and power of a Crosse, that is, it should be a meanes to crucifie and mortifie all carnall lusts and affections in us;
Affliction Therefore is called a cross, Because it should have the nature and power of a Cross, that is, it should be a means to crucify and mortify all carnal Lustiest and affections in us;
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even to die daily? (as the Apostle speakes) dost thou every day drive one naile into the body of sinne, I meane one sigh or grone to God against it? dost thou labour to draw blood of thy soule (as they drew blood of thy Saviour) I meane, the teares of true repentance? and is it a death to thy heart, that thou canst not die unto sinne,
even to die daily? (as the Apostle speaks) dost thou every day drive one nail into the body of sin, I mean one sighs or groan to God against it? dost thou labour to draw blood of thy soul (as they drew blood of thy Saviour) I mean, the tears of true Repentance? and is it a death to thy heart, that thou Canst not die unto sin,
Contrariewise, if thou beest one that dost NONLATINALPHABET (as Saint Setphen speaketh, Acts. 7. •1.) one that dost fall crosse and contrary to all but to thy sinnes,
Contrariwise, if thou Best one that dost (as Saint Setphen speaks, Acts. 7. •1.) one that dost fallen cross and contrary to all but to thy Sins,
3. Saint Paul was Homo in negotiis, a laborious man, a man full of imployments, 1. Cor. 15. 10. I laboured more then all my fellow Apostles (saith hee) yet not I, but the grace of God which was with mee.
3. Saint Paul was Homo in negotiis, a laborious man, a man full of employments, 1. Cor. 15. 10. I laboured more then all my fellow Apostles (Says he) yet not I, but the grace of God which was with me.
(there's an honest acknowledgement by whom he profited.) and elsewhere hee tells the Corinthians, 2. Cor. 11. 9. When I was with you and wanted, non obtorpui, I was not chargeable nor burthensome to any man.
(there's an honest acknowledgement by whom he profited.) and elsewhere he tells the Corinthians, 2. Cor. 11. 9. When I was with you and wanted, non obtorpui, I was not chargeable nor burdensome to any man.
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a fish (they say) that hath such a benumming quality, that the cold of it will strike from the hook to the lyne, from the line to the goad, from the goad to the arme, from the arme to the body of the fisher,
a Fish (they say) that hath such a benumbing quality, that the cold of it will strike from the hook to the line, from the line to the goad, from the goad to the arm, from the arm to the body of the fisher,
but as he laboured in preaching, so hee wrought in his calling too, and put himselfe to any paines, 〈 ◊ 〉 then bee chargeable or burthensome to any friend or stranger:
but as he laboured in preaching, so he wrought in his calling too, and put himself to any pains, 〈 ◊ 〉 then be chargeable or burdensome to any friend or stranger:
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Is it so with thee? Thou that art a poore man, art thou also an industrious and a painefull man? that as Iacob got the blessing in the garment of Esau, which signifieth, Working; so dost thou worke and take paines to get the blessing of thy God? dost thou labour with thy hands the thing that is good, that thou mayest rather bee charitable,
Is it so with thee? Thou that art a poor man, art thou also an Industria and a painful man? that as Iacob god the blessing in the garment of Esau, which signifies, Working; so dost thou work and take pains to get the blessing of thy God? dost thou labour with thy hands the thing that is good, that thou Mayest rather be charitable,
contrarily, if thou beest one that live in pleasure (as Saint Paul saith of that widow, NONLATINALPHABET, she was dead even while she lived) one that spendest thy time in this world, no otherwise then that Leviathan doth in the sea, onely by taking thy pastime therein,
contrarily, if thou Best one that live in pleasure (as Saint Paul Says of that widow,, she was dead even while she lived) one that spendest thy time in this world, no otherwise then that Leviathan does in the sea, only by taking thy pastime therein,
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but I meane of spirituall, divine, religious cares for the health and welfare of the soule, such as he commends in the Corinthians, 2 Cor. 7. 11. as being the first fruits of Grace and godly sorrow (NONLATINALPHABET, What carefulnesse it hath wrought in you) how much it wrought in them, I know not;
but I mean of spiritual, divine, religious Cares for the health and welfare of the soul, such as he commends in the Corinthians, 2 Cor. 7. 11. as being the First fruits of Grace and godly sorrow (, What carefulness it hath wrought in you) how much it wrought in them, I know not;
first, an immediate care for himselfe, and his owne soule, least after he had preached unto others, himselfe should be a cast-away, 1 Cor. 9. 27. secondly, a charitable and that a Catholicke and universall care for all Churches & Christian soules under the cope of heaven. 2 Cor. 11. 28. Non aliter in ecclesias quantumvis remotas affectus, quam si illas humeris gestaret (as Beza said of Calvin) hee was no lesse tenderly affected for those Churches that were remote and far-off than if he had borne them upon his owne shoulders,
First, an immediate care for himself, and his own soul, least After he had preached unto Others, himself should be a castaway, 1 Cor. 9. 27. secondly, a charitable and that a Catholic and universal care for all Churches & Christian Souls under the cope of heaven. 2 Cor. 11. 28. Non aliter in Ecclesiastes However much remotas affectus, quam si Illas humeris gestaret (as Beza said of calvin) he was no less tenderly affected for those Churches that were remote and far-off than if he had born them upon his own shoulders,
But his third and most especiall care was for the soules and saving health of his little children (as he calls them, Gal. 4. 20.) Of whom he traveiled in birth till Christ was formed in them.
But his third and most especial care was for the Souls and Saving health of his little children (as he calls them, Gal. 4. 20.) Of whom he traveled in birth till christ was formed in them.
for NONLATINALPHABET in Greeke signifieth both dubius and pauper, doubtfull and poore ▪ for none have so much reason to be doubtfull of their childrens welfare as they that are poorest and have least to leave them.
for in Greek signifies both Dubious and pauper, doubtful and poor ▪ for none have so much reason to be doubtful of their Children's welfare as they that Are Poorest and have least to leave them.
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They may justly feare (as the woman of Tekoah said to David. 2. Sam. 14. 7.) least their coales should bee quenched: (for so shee calles her child her coale;
They may justly Fear (as the woman of Tekoah said to David. 2. Sam. 14. 7.) lest their coals should be quenched: (for so she calls her child her coal;
so doe children either comfort or crosse their parents as they prove) now when a poore man shall dye and leave his coales, I meane his Orphans behind him:
so do children either Comfort or cross their Parents as they prove) now when a poor man shall die and leave his coals, I mean his Orphans behind him:
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yea though they quench and crush, and put them cleane out. And hence come those NONLATINALPHABET those perplexities and doubtfull cares of tender-hearted parents for their children.
yea though they quench and crush, and put them clean out. And hence come those those perplexities and doubtful Cares of tender-hearted Parents for their children.
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Hast thou therefore many little ones, and little to leave them? and doth thy heart even yearne with care and feare to fore-thinke what shall betide them,
Hast thou Therefore many little ones, and little to leave them? and does thy heart even yearn with care and Fear to forethink what shall betide them,
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and conduce to his comfort) but there is one behind that is of greater value than all the rest, that S. Paul was (as I pray God of his mercy make me and thee,
and conduce to his Comfort) but there is one behind that is of greater valve than all the rest, that S. Paul was (as I pray God of his mercy make me and thee,
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though his bodily abode was upon earth, yet his NONLATINALPHABET, his soules commerce, and conversation was in heaven, Phil. 3. 20. no marvell then, that being so much acquainted with God, as hee was;
though his bodily Abided was upon earth, yet his, his Souls commerce, and Conversation was in heaven, Philip 3. 20. no marvel then, that being so much acquainted with God, as he was;
so S. Paul being so intimate, and so entire with God who is the God of all Grace (whatever else hee wanted) could not possibly want Grace sufficient for him. In a word then:
so S. Paul being so intimate, and so entire with God who is the God of all Grace (whatever Else he wanted) could not possibly want Grace sufficient for him. In a word then:
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and this but the place of thy pilgrimage for a time? and as our Saviour set his face to goe to Ierusalem, Luke 9. 51. dost thou set thy face to goe to heaven? doth thy heart stand heaven-ward? art thou bound for that coast? (as Paul went bound in the spirit to Ierusalem, Acts 20.) I meane, dost thou set thy affections upon things above, upon God and his Grace? and not on things below, upon the world and her goods which drowne mens soules in perdition? Art thou one of that same Generis Aquilini, of that Eagle kinde whereof our Saviour speakes, Mat. 24. (where the body is, thither will the Eagles resort) the body of thy Saviour thou knowest is in heaven,
and this but the place of thy pilgrimage for a time? and as our Saviour Set his face to go to Ierusalem, Lycia 9. 51. dost thou Set thy face to go to heaven? does thy heart stand heavenward? art thou bound for that coast? (as Paul went bound in the Spirit to Ierusalem, Acts 20.) I mean, dost thou Set thy affections upon things above, upon God and his Grace? and not on things below, upon the world and her goods which drown men's Souls in perdition? Art thou one of that same Generis Aquilini, of that Eagl kind whereof our Saviour speaks, Mathew 24. (where the body is, thither will the Eagles resort) the body of thy Saviour thou Knowest is in heaven,
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and let neither thy wants, nor thy weaknesses dismay thee, for both in life and death thou shalt finde Gods Grace to be sufficient for thee, which God of his mercy grant unto us all, &c. Amen. FINIS.
and let neither thy Wants, nor thy Weaknesses dismay thee, for both in life and death thou shalt find God's Grace to be sufficient for thee, which God of his mercy grant unto us all, etc. Amen. FINIS.
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