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A SERMON, Preached formerly in the University of CAMBRIDGE. The Text, Psalm 144. 4. Lord, what is Man!
A SERMON, Preached formerly in the university of CAMBRIDGE. The Text, Psalm 144. 4. Lord, what is Man!
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A Time there was before all Times, when there was no Day, but the Antient of Dayes, no Good but God, no Light but the Father of Lights: Arts were but Idea's;
A Time there was before all Times, when there was no Day, but the Ancient of Days, no Good but God, no Light but the Father of Lights: Arts were but Idea's;
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the World, a Map of Providence; Heavens, the Book in Folio; Earth, Water, Aire, and Fire, in Quarto; Hell, the Doomes-day pageant;
the World, a Map of Providence; Heavens, the Book in Folio; Earth, Water, Air, and Fire, in Quarto; Hell, the Doomsday pageant;
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Men and Angells but Capitall Letters, in the Margent of Gods Thoughts.
Men and Angels but Capital Letters, in the Margin of God's Thoughts.
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Elohim Bara. But loe, the World and Time begun, the Heavens were spread as a Curtain, the Sphears incircled round, Comets and blazing Stars, Lightnings and Tempests;Elohim Bara. But lo, the World and Time begun, the Heavens were spread as a Curtain, the Spheres encircled round, Comets and blazing Stars, Lightnings and Tempests;
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Birds and feathered Fowls, seated in the Aire; Leviathans and Fishes, in the Sea:
Birds and feathered Fowls, seated in the Air; Leviathans and Fishes, in the Sea:
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The Earth infoulded within the armes of the Ocean embraces the Centre, beset with Plants and Herbs,
The Earth infoulded within the arms of the Ocean embraces the Centre, beset with Plants and Herbs,
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and Garlands of all Flowers, gives nourishment to Beasts and Creeping things. Sanctius his Animal, Lastly Man was made, Lord Paramount of all;
and Garlands of all Flowers, gives nourishment to Beasts and Creeping things. Sanctius his Animal, Lastly Man was made, Lord Paramount of all;
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he calls Earth, Heaven, and Elements, Birds, Plants, and Beasts, according to their Nature, each by their names:
he calls Earth, Heaven, and Elements, Birds, Plants, and Beasts, according to their Nature, each by their names:
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clear light of Reason, makes him a Logician; Stars, an Astronomer; Nature of all Creatures, a Philosopher; Earth and Paradise, a Geographer:
clear Light of Reason, makes him a Logician; Stars, an Astronomer; Nature of all Creatures, a Philosopher; Earth and Paradise, a Geographer:
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Thus nothing is hid from him, while he is unknown to all.
Thus nothing is hid from him, while he is unknown to all.
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The Stars shine, Heavens smile upon him, the Aire cherishes him, Fruits nourish him, Lions and all Beasts couch before him;
The Stars shine, Heavens smile upon him, the Air Cherishes him, Fruits nourish him, Lions and all Beasts couch before him;
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all at once, as with a sudden rapture, admire, and know not what to call him.
all At once, as with a sudden rapture, admire, and know not what to call him.
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It's thou, O Lord, alone that madest him, that pouredst him out as Milk, that curdedst him as Cheese, that writst all his members in the volume of thy Book, that knowes him: Lord, what is Man!
It's thou, Oh Lord, alone that Madest him, that pouredst him out as Milk, that curdedst him as Cheese, that Writer all his members in the volume of thy Book, that knows him: Lord, what is Man!
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Man, that was here David 's mirrour of admiration, must be our glasse of speculation.
Man, that was Here David is mirror of admiration, must be our glass of speculation.
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Ignorance, in not knowing the true cause of things, is the true cause of Admiration in things.
Ignorance, in not knowing the true cause of things, is the true cause of Admiration in things.
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David, a man after Gods owne heart, knowes Man, and yet he knowes not Man; he knowes him, in respect of the efficient NONLATINALPHABET, the ofspring of God, as Aratus said;David, a man After God's own heart, knows Man, and yet he knows not Man; he knows him, in respect of the efficient, the offspring of God, as Aratus said;
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he knowes him in respect of the matter, Adam quasi Adamah, composed of red earth;
he knows him in respect of the matter, Adam quasi Adamah, composed of read earth;
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he knowes him in respect of the form, his soul is spiraculum vitarum, breath of lifes;
he knows him in respect of the from, his soul is spiraculum vitarum, breath of life's;
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life vegetative, common with the Plants; life sensitive, common with the Beasts; life reasonable, peculiar to himselfe, temporall and eternall.
life vegetative, Common with the Plants; life sensitive, Common with the Beasts; life reasonable, peculiar to himself, temporal and Eternal.
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He knowes him in respect of the end, all his thoughts, words, works, are so many motions, God is the Centre;
He knows him in respect of the end, all his thoughts, words, works, Are so many motions, God is the Centre;
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his speculations, imaginations, meditations, are so many Lines, God is the Circumference;
his speculations, Imaginations, meditations, Are so many Lines, God is the Circumference;
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in God, from God, and for God, is all his good, in whom we live, move, and have our being.
in God, from God, and for God, is all his good, in whom we live, move, and have our being.
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But in this he knowes not man, Reason is at a stand, why God, that stood in need of no Creature, should create Man, to delight in him so vile a creature;
But in this he knows not man, Reason is At a stand, why God, that stood in need of no Creature, should create Man, to delight in him so vile a creature;
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that Angels, more glorious Creatures than he, should minister unto man; that Heaven, with all her Hosts and Armies, should serve man;
that Angels, more glorious Creatures than he, should minister unto man; that Heaven, with all her Hosts and Armies, should serve man;
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that Christ, that was NONLATINALPHABET, both God and Man, should be accursed and dishonoured for Man, that Man might be blessed and honoured with God, should leave Heaven and his Father's Throne, that Man might live for ever in Heaven, and before the Throne. All Creatures! confesse your ignorance in this; confessing it, admire; admiring, give God the glory. Fountains, clap your hands;
that christ, that was, both God and Man, should be accursed and dishonoured for Man, that Man might be blessed and honoured with God, should leave Heaven and his Father's Throne, that Man might live for ever in Heaven, and before the Throne. All Creatures! confess your ignorance in this; confessing it, admire; admiring, give God the glory. Fountains, clap your hands;
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Mountaines, bend your heads, skip you little Hills like Lambs;
Mountains, bend your Heads, skip you little Hills like Lambs;
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old men and Babes, young Men and Maids, Angells and Choristers of Heaven, joyne in this hymne, Glory be to God on high, peace on earth, and towards men good-will.
old men and Babes, young Men and Maids, Angels and Choristers of Heaven, join in this hymn, Glory be to God on high, peace on earth, and towards men goodwill.
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But why peace on earth, and towards men good-will? cease to scan, and leave it to him that is the Lord of Man: Lord, what is Man!
But why peace on earth, and towards men goodwill? cease to scan, and leave it to him that is the Lord of Man: Lord, what is Man!
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Which words are an Epiphonema, or, conclusion, following an Eucharistia, or spirituall gratulation, inforced from a soul, deeply solaced with the meditation of mercy, in the depth of misery. The parts are two:
Which words Are an Epiphonema, or, conclusion, following an Eucharistia, or spiritual gratulation, enforced from a soul, deeply solaced with the meditation of mercy, in the depth of misery. The parts Are two:
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First, an Apostrophe or Appellation, Lord! Secondly, an Erotema or Interrogation, What is Man? There is a what of objurgation, a what of interrogation, a what of admiration, a what of meditation ▪ David meditates of Man;
First, an Apostrophe or Appellation, Lord! Secondly, an Erotema or Interrogation, What is Man? There is a what of objurgation, a what of interrogation, a what of admiration, a what of meditation ▪ David meditates of Man;
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the more he meditates, the more he admires; the more he admires, the more he asks;
the more he meditates, the more he admires; the more he admires, the more he asks;
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the more he asks, the more is his task, till mirrour is changed into terrour, and every glance into a trance.
the more he asks, the more is his task, till mirror is changed into terror, and every glance into a trance.
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Earth that sustaines him, tell me; Fruits that nourish him, tell me; Aire that cherishes him, tell me;
Earth that sustains him, tell me; Fruits that nourish him, tell me; Air that Cherishes him, tell me;
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Creatures that serve him, tell me; Stars that shined at his Nativity, tell me; Astronomers, calculate; Gymnosophists, unfold this Riddle;
Creatures that serve him, tell me; Stars that shined At his Nativity, tell me; Astronomers, calculate; Gymnosophists, unfold this Riddle;
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Angells, unvail your faces, and tell me:
Angels, unveil your faces, and tell me:
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Man, unmask thy selfe, and tell me, What is man? Mount up my Meditations higher, pierce through the clouds towards Heavens;
Man, unmask thy self, and tell me, What is man? Mount up my Meditations higher, pierce through the Clouds towards Heavens;
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Glorified Saints, Principalities and Powers, tell me.
Glorified Saints, Principalities and Powers, tell me.
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If all these be silent, let wretched Man be bold to ask of Him, that sits upon the Throne, concerning man, Lord, what is man?
If all these be silent, let wretched Man be bold to ask of Him, that sits upon the Throne, Concerning man, Lord, what is man?
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Man before the Fall created, Man after the Fall degenerated, Man by grace regenerated, Man after death glorified.
Man before the Fallen created, Man After the Fallen degenerated, Man by grace regenerated, Man After death glorified.
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What, in his creation? What, in his degeneration? What, in his regeneration? What, in his glorification? Man by creation, wholly pure, an Angell;
What, in his creation? What, in his degeneration? What, in his regeneration? What, in his glorification? Man by creation, wholly pure, an Angel;
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by degeneration, wholly impure, a Devill; by regeneration, partly sanctified, a Saint; by glorification, entirely crowned, a King.
by degeneration, wholly impure, a devil; by regeneration, partly sanctified, a Saint; by glorification, entirely crowned, a King.
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An Angell in Eden, a Devill in the World, a Saint in the Church, a King in Heaven;
an Angel in Eden, a devil in the World, a Saint in the Church, a King in Heaven;
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and all this but silly Man: Lord, what is Man? First, Man created before the Fall:
and all this but silly Man: Lord, what is Man? First, Man created before the Fallen:
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what Man was in God's decree and intention, before the Creation; what in his union and composition in the Creation;
what Man was in God's Decree and intention, before the Creation; what in his Union and composition in the Creation;
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what in his rule and dominion, after the Creation. Man, in Gods decree and intention, a creature next to the Creator;
what in his Rule and dominion, After the Creation. Man, in God's Decree and intention, a creature next to the Creator;
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that Hell envied, Earth admired, Heaven desired; a Gemme of beauty, a Pearl of vertue, a Star of glory;
that Hell envied, Earth admired, Heaven desired; a Gem of beauty, a Pearl of virtue, a Star of glory;
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Heir to a Crown, if he had not crossed himselfe.
Heir to a Crown, if he had not crossed himself.
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What in his union and composition in the Creation? The Son of God, moulded by God,
What in his Union and composition in the Creation? The Son of God, moulded by God,
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and yet not (as the Manichees dream) of the Substance of God; the Image of God, and yet not that Image which was God;
and yet not (as the manichees dream) of the Substance of God; the Image of God, and yet not that Image which was God;
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a Spirit from Heaven, breathed into a Body of Earth, and yet not all earth. Fire gave him naturall heat, Aire gave him vitall breath; Water, humours:
a Spirit from Heaven, breathed into a Body of Earth, and yet not all earth. Fire gave him natural heat, Air gave him vital breath; Water, humours:
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the Fire was purified, the Air clensed, the Water purged, the Earth refined to make up this fine complexion of Man;
the Fire was purified, the Air cleansed, the Water purged, the Earth refined to make up this fine complexion of Man;
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and yet materiam superabat opus, the workmanship surpassed the matter, as far as Heaven surpasses its matter;
and yet Materiam superabat opus, the workmanship surpassed the matter, as Far as Heaven Surpasses its matter;
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At the contemplation whereof, Dav•d bursts out into admiration, Psal. 139. 14. I was fearfully and wonderfully made.
At the contemplation whereof, Dav•d bursts out into admiration, Psalm 139. 14. I was fearfully and wonderfully made.
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And Ga•en, before an Atheist, composes an Hymne, in the praise of him that made him, styling the fabrick of mans body NONLATINALPHABET, the handy-work of God; NONLATINALPHABET, preserved by God.
And Ga•en, before an Atheist, composes an Hymn, in the praise of him that made him, styling the fabric of men body, the handiwork of God;, preserved by God.
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For, the Body is the Soul's Castle, the mouth, the entrance; the Lipps, a double leav'd door;
For, the Body is the Soul's Castle, the Mouth, the Entrance; the Lips, a double leaved door;
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the Teeth, a portcullis, and Ivory gate; the Tongue, the porter, trenchman, and Soul's Oratour; the Head, an eminent Tower, where four senses externall, Seeing, Hearing, Smelling, Tasting;
the Teeth, a portcullis, and Ivory gate; the Tongue, the porter, trenchman, and Soul's Orator; the Head, an eminent Tower, where four Senses external, Seeing, Hearing, Smelling, Tasting;
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three senses internall, Common sense, Fantasie, Memory, keep so many scout-watches.
three Senses internal, Common sense, Fantasy, Memory, keep so many scout-watches.
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The Brain, the Armorie and Treasury, fenced about with hair, skin, bone, the pia Mater, or golden Eure:
The Brain, the Armory and Treasury, fenced about with hair, skin, bone, the pia Mater, or golden Eure:
dt n1, dt n1 cc n1, vvn p-acp p-acp n1, n1, n1, dt fw-la fw-la, cc j fw-ge:
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the Neck, a Wheel to turn this Turret, to every point in the Compasse: The Tongue, Teeth, and Palate, musicall Instruments, for modulation of the voice;
the Neck, a Wheel to turn this Turret, to every point in the Compass: The Tongue, Teeth, and Palate, musical Instruments, for modulation of the voice;
dt n1, dt n1 pc-acp vvi d n1, p-acp d n1 p-acp dt n1: dt n1, n2, cc n1, j n2, p-acp n1 pp-f dt n1;
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the Chordae, or silver cords, stretched through the body; the Liver is the Well, the Pores, the Conduits;
the Chordae, or silver cords, stretched through the body; the Liver is the Well, the Pores, the Conduits;
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the Veines, the Pitchers of blood; the Heart is the Cistern, and Fountain of Life; the Systole and Diastole moves gales of winde, to free from putrefaction.
the veins, the Pitchers of blood; the Heart is the Cistern, and Fountain of Life; the Systole and Diastole moves gales of wind, to free from putrefaction.
dt n2, dt n2 pp-f n1; dt n1 vbz dt n1, cc n1 pp-f n1; dt n1 cc n1 vvz n2 pp-f n1, pc-acp vvi p-acp n1.
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For this cause, Man is called a Microcosme, or little World, in that he resembles the greater World:
For this cause, Man is called a Microcosm, or little World, in that he resembles the greater World:
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The Liver resembles the Ocean, the Veines, the lesser Rivers; the Breath, the Aire; the naturall Heat, the warmth of the Aire;
The Liver resembles the Ocean, the veins, the lesser rivers; the Breath, the Air; the natural Heat, the warmth of the Air;
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the radicall Moysture, the fatnesse of the Earth; the Hairs of our head, the Grasse of the earth; Knowledge, Light;
the radical Moisture, the fatness of the Earth; the Hairs of our head, the Grass of the earth; Knowledge, Light;
dt j n1, dt n1 pp-f dt n1; dt n2 pp-f po12 n1, dt n1 pp-f dt n1; n1, n1;
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our Eyes, the Sun and Moon; our Beauty of Youth, the Flowers of the Spring; the Thoughts of our Minds, Motions of Angells;
our Eyes, the Sun and Moon; our Beauty of Youth, the Flowers of the Spring; the Thoughts of our Minds, Motions of Angels;
po12 n2, dt n1 cc n1; po12 n1 pp-f n1, dt n2 pp-f dt n1; dt n2 pp-f po12 n2, n2 pp-f n2;
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our four Complexions, resemble the four Elements; seven Ages, seven Planets. Thus was Man created a NONLATINALPHABET, containing All, till that by usurping All, he lost All.
our four Complexions, resemble the four Elements; seven Ages, seven Planets. Thus was Man created a, containing All, till that by usurping All, he lost All.
po12 crd n2, vvb dt crd n2; crd n2, crd n2. av vbds n1 vvn dt, vvg d, c-acp cst p-acp vvg d, pns31 vvd d
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Neither was this Beauty solely the Bodies, but the Soul in beauty far surpassed the Body,
Neither was this Beauty solely the Bodies, but the Soul in beauty Far surpassed the Body,
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as far as the Soul is more active than the Body. The Understanding clear, without ignorance; the Will holy, without disobedience; the Affections calme, without distemperance;
as Far as the Soul is more active than the Body. The Understanding clear, without ignorance; the Will holy, without disobedience; the Affections Cam, without distemperance;
c-acp av-j c-acp dt n1 vbz av-dc j cs dt n1. dt n1 j, p-acp n1; dt n1 j, p-acp n1; dt n2 j-jn, p-acp n1;
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Thoughts undistracted, Heart untempted, Conscience unwounded: The wonderfull union of them both, more wonderfull than both.
Thoughts undistracted, Heart untempted, Conscience unwounded: The wonderful Union of them both, more wonderful than both.
n2 vvn, n1 j, n1 j: dt j n1 pp-f pno32 d, av-dc j cs d.
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Earth and Heaven were espoused, a Body from Earth, a Soul from Heaven, were united, that nothing but Death could part;
Earth and Heaven were espoused, a Body from Earth, a Soul from Heaven, were united, that nothing but Death could part;
n1 cc n1 vbdr vvn, dt n1 p-acp n1, dt n1 p-acp n1, vbdr vvn, cst pix cc-acp n1 vmd vvi;
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nor Death neither, if bodily concupiscence, with Martha, had not made choise of the worser part.
nor Death neither, if bodily concupiscence, with Martha, had not made choice of the Worse part.
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Knowledge of sicknesse and sorrowes was unknown: No Paracelsus distracted about Extractions. It would have been the Physitians Disease, that there was no Disease;
Knowledge of sickness and sorrows was unknown: No Paracelsus distracted about Extractions. It would have been the Physicians Disease, that there was no Disease;
n1 pp-f n1 cc n2 vbds j: uh-dx np1 vvn p-acp n2. pn31 vmd vhi vbn dt ng1 n1, cst a-acp vbds dx n1;
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the Grave's Death, that there was no Death; Envie's Griefe, that there was no Envy.
the Grave's Death, that there was no Death; Envy's Grief, that there was no Envy.
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What Man was, in Rule and Dominion after the Creation? Emperour of the whole Earth, Admirall of the whole Sea, Heir of Eden, peerlesse Peer of Paradise;
What Man was, in Rule and Dominion After the Creation? Emperor of the Whole Earth, Admiral of the Whole Sea, Heir of Eden, peerless Peer of Paradise;
q-crq n1 vbds, p-acp n1 cc n1 p-acp dt n1? n1 pp-f dt j-jn n1, n1 pp-f dt j-jn n1, n1 pp-f np1, j n1 pp-f n1;
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that with the Grand Sultan, he might have insulted, styling himselfe, Ruler of the World, and Shadow of God:
that with the Grand Sultan, he might have insulted, styling himself, Ruler of the World, and Shadow of God:
cst p-acp dt j n1, pns31 vmd vhi vvd, vvg px31, n1 pp-f dt n1, cc n1 pp-f np1:
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With the Pope, have worn a triple Crown, trampling upon Hell, triumphing upon Earth, trusting For Heaven.
With the Pope, have worn a triple Crown, trampling upon Hell, triumphing upon Earth, trusting For Heaven.
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All Creatures seeing the splendour of Majesty, and God's Image resplendent in this new created Magistrate, with reverence pointed at him, with an Ecce Adam, lo Adam! The Stars that, lately created, were gazed upon as the world's wonder, wonder at this new created Star, with an Ecce Adam! The Angells, those ministring Spirits, Heb. 1. 14. behold him, to whom they must minister, with an Ecce Adam! God, who after the Fall, came with an Ecce exprobrandi, or upbraiding, comes now with an Ecce demonstrandi, or declaring to all Creatures, Ecce Adam, lo this is Adam, whom ye must all serve;
All Creatures seeing the splendour of Majesty, and God's Image resplendent in this new created Magistrate, with Reverence pointed At him, with an Ecce Adam, lo Adam! The Stars that, lately created, were gazed upon as the world's wonder, wonder At this new created Star, with an Ecce Adam! The Angels, those ministering Spirits, Hebrew 1. 14. behold him, to whom they must minister, with an Ecce Adam! God, who After the Fallen, Come with an Ecce exprobrandi, or upbraiding, comes now with an Ecce demonstrandi, or declaring to all Creatures, Ecce Adam, lo this is Adam, whom you must all serve;
av-d n2 vvg dt n1 pp-f n1, cc npg1 n1 j p-acp d j j-vvn n1, p-acp n1 vvd p-acp pno31, p-acp dt fw-la np1, uh np1! dt n2 d, av-j vvn, vbdr vvn p-acp p-acp dt ng1 n1, vvb p-acp d j j-vvn n1, p-acp dt fw-la np1! dt n2, d j-vvg n2, np1 crd crd vvb pno31, p-acp ro-crq pns32 vmb vvi, p-acp dt fw-la np1! np1, r-crq p-acp dt n1, vvd p-acp dt fw-la fw-la, cc vvg, vvz av p-acp dt fw-la fw-la, cc vvg p-acp d n2, fw-la np1, uh d vbz np1, ro-crq pn22 vmb d vvi;
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this Adam, Lord of all, was Man, Lord, what is Man? Thus we have done with the first what, what Man was in his Creation:
this Adam, Lord of all, was Man, Lord, what is Man? Thus we have done with the First what, what Man was in his Creation:
d np1, n1 pp-f d, vbds n1, n1, r-crq vbz n1? av pns12 vhb vdn p-acp dt ord r-crq, r-crq n1 vbds p-acp po31 n1:
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We come to the second what, what man is in his Degeneration, where we must distinguish of a three-fold what; what degenerate Man is in his life, what in his death, what after death.
We come to the second what, what man is in his Degeneration, where we must distinguish of a threefold what; what degenerate Man is in his life, what in his death, what After death.
pns12 vvb p-acp dt ord r-crq, r-crq n1 vbz p-acp po31 n1, c-crq pns12 vmb vvi pp-f dt j r-crq; r-crq j n1 vbz p-acp po31 n1, r-crq p-acp po31 n1, r-crq p-acp n1.
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The Degenerate in life, what in his Body, what in his Soul: In his Body, the length of his time, the strength of his time:
The Degenerate in life, what in his Body, what in his Soul: In his Body, the length of his time, the strength of his time:
dt j p-acp n1, r-crq p-acp po31 n1, r-crq p-acp po31 n1: p-acp po31 n1, dt n1 pp-f po31 n1, dt n1 pp-f po31 n1:
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What Man is in the length of his time;
What Man is in the length of his time;
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His life is a Mask, his Prologue is acted in secret, within the Curtains of the Womb;
His life is a Mask, his Prologue is acted in secret, within the Curtains of the Womb;
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the Protasis in his Birth and Cradle; the Epitasis, in his checker'd mirth and sorrow; Death is the Catastrophe; the Grave his Wardrobe.
the Protasis in his Birth and Cradle; the Epitasis, in his checkered mirth and sorrow; Death is the Catastrophe; the Grave his Wardrobe.
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His time is a gliding Shuttle, a riding Post, a flying Cloud, a spying Eagle, a floating Ship, a fading Flower.
His time is a gliding Shuttle, a riding Post, a flying Cloud, a spying Eagl, a floating Ship, a fading Flower.
po31 n1 vbz dt j-vvg n1, dt j-vvg n1, dt j-vvg n1, dt vvg n1, dt j-vvg n1, dt j-vvg n1.
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The Shuttle is through, the Post is gone, the Cloud dissolves, the Eagle vanishes, the Ship is out of ken, the Flower fades.
The Shuttle is through, the Post is gone, the Cloud dissolves, the Eagl Vanishes, the Ship is out of ken, the Flower fades.
dt n1 vbz a-acp, dt n1 vbz vvn, dt n1 vvz, dt n1 vvz, dt n1 vbz av pp-f n1, dt n1 vvz.
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His length is but a Span, his strength Grasse, his beauty but a Venice - Glasse, a China 's Dish;
His length is but a Span, his strength Grass, his beauty but a Venice - Glass, a China is Dish;
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his thoughts Dreams, his body a Shadow, his flesh but a Vapour, his glory but a Taper, which begins as a Bubble, continues as a Blaze, ends with a Blast. Lord, what is man?
his thoughts Dreams, his body a Shadow, his Flesh but a Vapour, his glory but a Taper, which begins as a Bubble, continues as a Blaze, ends with a Blast. Lord, what is man?
po31 n2 n2, po31 n1 dt n1, po31 n1 p-acp dt n1, po31 n1 p-acp dt n1, r-crq vvz p-acp dt n1, vvz p-acp dt n1, vvz p-acp dt n1. n1, r-crq vbz n1?
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Thus what Man his Body is, in length of time:
Thus what Man his Body is, in length of time:
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the second what, in strength of time, what in his Infancy, what in his Youth, what in his Manage, what in his Old age;
the second what, in strength of time, what in his Infancy, what in his Youth, what in his Manage, what in his Old age;
dt ord r-crq, p-acp n1 pp-f n1, r-crq p-acp po31 n1, r-crq p-acp po31 n1, r-crq p-acp po31 vvb, r-crq p-acp po31 j n1;
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in all these Natures, ridle unfolding Sphinx his ridle. In his Infancy an Image, hath hands, and cannot handle right; tongue, and cannot speak; feet, and cannot go; a soul, and cannot understand;
in all these Nature's, riddle unfolding Sphinx his riddle. In his Infancy an Image, hath hands, and cannot handle right; tongue, and cannot speak; feet, and cannot go; a soul, and cannot understand;
p-acp d d n2, n1 j-vvg n1 po31 n1. p-acp po31 n1 dt n1, vhz n2, cc vmbx vvi j-jn; n1, cc vmbx vvi; n2, cc vmbx vvi; dt n1, cc vmbx vvi;
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an unreasonable Brute, in the shape of reasonable Man, conceived in lust, imbrued in blood, brought forth in sorrow with throbs and throws.
an unreasonable Brutus, in the shape of reasonable Man, conceived in lust, imbrued in blood, brought forth in sorrow with throbs and throws.
dt j n1, p-acp dt n1 pp-f j n1, vvn p-acp n1, vvn p-acp n1, vvd av p-acp n1 p-acp n2 cc vvz.
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His Youth an untamed Tiger, unsetled Quicksilver, a Camelion of every colour, a Polypus of every shape,
His Youth an untamed Tiger, unsettled Quicksilver, a Chameleon of every colour, a Polypus of every shape,
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an Ape in all imitations, beginning to swell with Pride, boyl with Revenge, burn with Lust, gaspe for Honour, gape for Riches.
an Ape in all imitations, beginning to swell with Pride, boil with Revenge, burn with Lust, gasp for Honour, gape for Riches.
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Manhood is a Monster, composed of many miseries, a Sea of sorrowes, a World of warrs, where all fears affright him:
Manhood is a Monster, composed of many misery's, a Sea of sorrows, a World of wars, where all fears affright him:
n1 vbz dt n1, vvn pp-f d n2, dt n1 pp-f n2, dt n1 pp-f n2, c-crq d n2 vvi pno31:
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The Sea is full of Pirats, the Land of Robbers;
The Sea is full of Pirates, the Land of Robbers;
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Wealth is envied, Poverty is contemned, Wit distrusted, Simplicity derided, Religion suspected, Vice advanced, and Virtue disgraced.
Wealth is envied, Poverty is contemned, Wit distrusted, Simplicity derided, Religion suspected, Vice advanced, and Virtue disgraced.
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Old age is a Creple, blinde as Appius, blear-eyed as Leah, lame as Mephibosheth, bald in the head, wrinkled in the face, rotten in the teeth, stinking in the breath, teasty with choller, withered with drinesse, overwhelmed with sicknesse, bowed together with weaknesse, NONLATINALPHABET, looking upon the earth, which must be his grave, till he lie down in the grave, gasping for breath;
Old age is a Creple, blind as Appius, blear-eyed as Leah, lame as Mephibosheth, bald in the head, wrinkled in the face, rotten in the teeth, stinking in the breath, tasty with choler, withered with dryness, overwhelmed with sickness, bowed together with weakness,, looking upon the earth, which must be his grave, till he lie down in the grave, gasping for breath;
j n1 vbz dt n1, j c-acp np1, j c-acp np1, j c-acp np1, j p-acp dt n1, vvn p-acp dt n1, vvn p-acp dt n2, vvg p-acp dt n1, j p-acp n1, vvn p-acp n1, vvn p-acp n1, vvd av p-acp n1,, vvg p-acp dt n1, r-crq vmb vbi po31 n1, c-acp pns31 vvb a-acp p-acp dt n1, vvg p-acp n1;
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begins with crying, continues with sighing, and ends with a groan, Lord, what is man?
begins with crying, continues with sighing, and ends with a groan, Lord, what is man?
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Thus is every Age of life, a Stage of strife, that well may we sing with Ausonius a Turtle-like Song, NONLATINALPHABET, every Time is a troublesome Tide, no place or condition is secure in the world:
Thus is every Age of life, a Stage of strife, that well may we sing with Ausonius a Turtle-like Song,, every Time is a troublesome Tide, no place or condition is secure in the world:
av vbz d n1 pp-f n1, dt n1 pp-f n1, cst av vmb pns12 vvi p-acp np1 dt j n1,, d n1 vbz dt j n1, dx n1 cc n1 vbz j p-acp dt n1:
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Fear of Enemies affright, Suits in Law vex, wrongs of Neighbours oppresse, care for Wife and Children consume:
fear of Enemies affright, Suits in Law vex, wrongs of Neighbours oppress, care for Wife and Children consume:
n1 pp-f ng1 n1, vvz p-acp n1 vvi, n2-jn pp-f n2 vvi, vvb p-acp n1 cc n2 vvb:
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The house is full of cares, the Field is full of toyl, the Country of rudenesse, the City of factions, the Court of envy, the Church of Sects, NONLATINALPHABET;
The house is full of Cares, the Field is full of toil, the Country of rudeness, the city of factions, the Court of envy, the Church of Sects,;
dt n1 vbz j pp-f n2, dt n1 vbz j pp-f n1, dt n1 pp-f n1, dt n1 pp-f n2, dt n1 pp-f n1, dt n1 pp-f n2,;
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What course of life then shall a man take, when every life is a curse? What Art shall he study,
What course of life then shall a man take, when every life is a curse? What Art shall he study,
q-crq n1 pp-f n1 av vmb dt n1 vvb, c-crq d n1 vbz dt n1? q-crq n1 vmb pns31 vvi,
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when he is the dolefull subject of every Art, and studying it, studies his own misery? What does Grammer teach him,
when he is the doleful Subject of every Art, and studying it, studies his own misery? What does Grammer teach him,
c-crq pns31 vbz dt j n-jn pp-f d n1, cc vvg pn31, vvz po31 d n1? q-crq vdz np1 vvi pno31,
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but to speak the language of his owne confusion? The first part whereof containes the true Orthographie,
but to speak the language of his own confusion? The First part whereof contains the true Orthography,
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and charactering of his cares, the Comma's, Colons, and Periods, (if any there be) of his passions.
and characterizing of his Cares, the Comma's, Colons, and Periods, (if any there be) of his passion.
cc vvg pp-f po31 n2, dt n2, n2, cc n2, (cs d pc-acp vbi) pp-f po31 n2.
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The second unfolds his Casuum discrimina, a thousand diversities of dangers, accidents, varied with divers Cases, with Genders of sorrow, ingendring numberlesse, declining that which is good,
The second unfolds his Casuum discrimina, a thousand diversities of dangers, accidents, varied with diverse Cases, with Genders of sorrow, engendering numberless, declining that which is good,
dt ord vvz po31 fw-la fw-la, dt crd n2 pp-f n2, n2, vvn p-acp j n2, p-acp n2 pp-f n1, vvg j, vvg d r-crq vbz j,
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and inclining to that which is evill.
and inclining to that which is evil.
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The third displaies his misconstruction of Charity, in not Concording and agreeing with equalls, in not Governing his Inferiours, in not submitting to the government of Superiours.
The third displays his misconstruction of Charity, in not Concording and agreeing with equals, in not Governing his Inferiors, in not submitting to the government of Superiors.
dt ord vvz po31 n1 pp-f n1, p-acp xx vvg cc vvg p-acp n2-jn, p-acp xx vvg png31 n2-jn, p-acp xx vvg p-acp dt n1 pp-f n2-jn.
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And what is the last, but an Accenting of his griefes, by severall pricks in the flesh,
And what is the last, but an Accenting of his griefs, by several pricks in the Flesh,
cc q-crq vbz dt ord, cc-acp dt j pp-f po31 n2, p-acp j n2 p-acp dt n1,
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and Scanning of things upon the fingers of human reason, to tickle the ear of fancy and affection?
and Scanning of things upon the fingers of human reason, to tickle the ear of fancy and affection?
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What is his Rhetorick, but a Poyson cooked in a painted dish? each Trope a translation from Purity to Corruption;
What is his Rhetoric, but a Poison cooked in a painted dish? each Trope a Translation from Purity to Corruption;
q-crq vbz po31 n1, cc-acp dt n1 vvn p-acp dt j-vvn n1? d n1 dt n1 p-acp n1 p-acp n1;
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each Climax climbes up by degrees of renued griefe; each Auxesis augments, and each Hyperbole makes up the height of his hardship.
each Climax climbs up by Degrees of renewed grief; each Auxesis augments, and each Hyperbole makes up the height of his hardship.
d n1 vvz a-acp p-acp n2 pp-f j-vvn n1; d n1 vvz, cc d n1 vvz a-acp dt n1 pp-f po31 n1.
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What is his Logick, but an art of Reasoning, to inform Reason of the losse of Reason? each Predicament a Ladder of human frailty, declaring the Substance of his body of death, the Quantity and Quality of his sin, in what Relation he stands to the Devill, Hell, and the Grave;
What is his Logic, but an art of Reasoning, to inform Reason of the loss of Reason? each Predicament a Ladder of human frailty, declaring the Substance of his body of death, the Quantity and Quality of his since, in what Relation he Stands to the devil, Hell, and the Grave;
q-crq vbz po31 n1, cc-acp dt n1 pp-f vvg, pc-acp vvi n1 pp-f dt n1 pp-f n1? d n1 dt n1 pp-f j n1, vvg dt n1 pp-f po31 n1 pp-f n1, dt n1 cc n1 pp-f po31 n1, p-acp r-crq n1 pns31 vvz p-acp dt n1, n1, cc dt j;
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the guilt of every Action, the sting of every Passion, ubi, quando, Where, When, in what manner and Habit every sin was committed;
the guilt of every Actium, the sting of every Passion, ubi, quando, Where, When, in what manner and Habit every since was committed;
dt n1 pp-f d n1, dt n1 pp-f d n1, fw-la, fw-la, c-crq, c-crq, p-acp r-crq n1 cc n1 d n1 vbds vvn;
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Demonstrating by causes, and proving by Induction, his destruction. His Musick is a Modulation, made up of diversity of maladies, in place of melodies;
Demonstrating by Causes, and proving by Induction, his destruction. His Music is a Modulation, made up of diversity of maladies, in place of melodies;
vvg p-acp n2, cc vvg p-acp n1, po31 n1. po31 n1 vbz dt n1, vvd a-acp pp-f n1 pp-f n2, p-acp n1 pp-f n2;
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his birth by Originall sin sounds Base, by Actuall, Treble worse; unconstant, never keepes Tenour;
his birth by Original since sounds Base, by Actual, Triple Worse; unconstant, never keeps Tenor;
po31 n1 p-acp j-jn n1 vvz j, p-acp j, j jc; j, av-x vvz n1;
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his life is a Cliffe, his might a Minim, his wit but a Crochet, his wisdome a Quillet, his glory but a Quaver. Lord, what is Man?
his life is a Cliff, his might a Minim, his wit but a Crochet, his Wisdom a Quillet, his glory but a Quaver. Lord, what is Man?
po31 n1 vbz dt n1, po31 n1 dt n1, po31 n1 p-acp dt n1, po31 n1 dt np1, po31 n1 p-acp dt n1. n1, r-crq vbz n1?
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His Arithmetick deciphers the numberlesse number of his necessities, adding, subtracting, dividing, multiplying, measuring all things by the rule of Golden number, roules in a Circle, and ends in a Cypher.
His Arithmetic deciphers the numberless number of his necessities, adding, Subtracting, dividing, multiplying, measuring all things by the Rule of Golden number, rolls in a Circle, and ends in a Cypher.
po31 n1 vvz dt j n1 pp-f po31 n2, vvg, n-vvg, vvg, j-vvg, vvg d n2 p-acp dt n1 pp-f j n1, n2 p-acp dt n1, cc vvz p-acp dt n1.
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His Physick serves to seek out the symptomes of his sicknesse; the brain conceives frenzies, madnesse, vertigoes in the brain;
His Physic serves to seek out the symptoms of his sickness; the brain conceives frenzies, madness, vertigoes in the brain;
po31 n1 vvz pc-acp vvi av dt n2 pp-f po31 n1; dt n1 vvz n2, n1, vvz p-acp dt n1;
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the Eye sees three hundred diseases in the sight of the eye; the Ear can hear of a Parotis, or impostumated inflammation in the ear;
the Eye sees three hundred diseases in the sighed of the eye; the Ear can hear of a Parotis, or impostumated inflammation in the ear;
dt n1 vvz crd crd n2 p-acp dt n1 pp-f dt n1; dt n1 vmb vvi pp-f dt np1, cc vvn n1 p-acp dt n1;
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the tongue can tell of an Angina, or Argurangina, a Quincie, or silver-Quincie in the throat, which ties the tongue-strings:
the tongue can tell of an Angina, or Argurangina, a Quincie, or silver-Quincie in the throat, which ties the tongue-strings:
dt n1 vmb vvi pp-f dt np1, cc np1, dt np1, cc j p-acp dt n1, r-crq vvz dt n2:
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The Hand can feel a Chiragra, or Gout of bribery in the hand, the Sinews are sensible of convulsions of worldly cares;
The Hand can feel a Chiragra, or Gout of bribery in the hand, the Sinews Are sensible of convulsions of worldly Cares;
dt n1 vmb vvi dt np1, cc n1 pp-f n1 p-acp dt n1, dt n2 vbr j pp-f n2 pp-f j n2;
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the Bowells of Tympanies, or swellings of pride; the Heart of a Cardialgia, or carnall fear;
the Bowels of Tympanies, or swellings of pride; the Heart of a Cardialgia, or carnal Fear;
dt n2 pp-f n2, cc n2-vvg pp-f n1; dt n1 pp-f dt np1, cc j n1;
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the whole Man of a noli me tangere, impatience of admonition. Thus Man is become the Anatomie of Misery, and the Misery of Anatomy;
the Whole Man of a noli me tangere, impatience of admonition. Thus Man is become the Anatomy of Misery, and the Misery of Anatomy;
dt j-jn n1 pp-f dt fw-la pno11 fw-la, n1 pp-f n1. av n1 vbz vvn dt n1 pp-f n1, cc dt n1 pp-f n1;
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and yet his greatest misery is, that he cannot help his misery;
and yet his greatest misery is, that he cannot help his misery;
cc av po31 js n1 vbz, cst pns31 vmbx vvi po31 n1;
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making the whole World a Pesthouse, the Earth an Aceldama, or field of blood, and the Sea a Golgotha, or place of Sculs.
making the Whole World a Pesthouse, the Earth an Aceldama, or field of blood, and the Sea a Golgotha, or place of Skulls.
vvg dt j-jn n1 dt np1, dt n1 dt n1, cc n1 pp-f n1, cc dt n1 dt np1, cc n1 pp-f n2.
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Thus what Man is in his body. The next, what in his Soul: First, What in regard of misery of losses.
Thus what Man is in his body. The next, what in his Soul: First, What in regard of misery of losses.
av r-crq n1 vbz p-acp po31 n1. dt ord, r-crq p-acp po31 n1: ord, r-crq p-acp n1 pp-f n1 pp-f n2.
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Secondly, What in regard of misery of crosses.
Secondly, What in regard of misery of Crosses.
ord, r-crq p-acp n1 pp-f n1 pp-f n2.
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In regard of misery of losses, the soul of Man hath lost blessings internall, externall, eternall.
In regard of misery of losses, the soul of Man hath lost blessings internal, external, Eternal.
p-acp n1 pp-f n1 pp-f n2, dt n1 pp-f n1 vhz vvn n2 j, j, j.
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Internall, the perfect Image of the Creator, the perfect knowledge of the Creature;
Internal, the perfect Image of the Creator, the perfect knowledge of the Creature;
j, dt j n1 pp-f dt n1, dt j n1 pp-f dt n1;
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God, Christ, holinesse in heart, uprightnesse in life, union betwixt God and the soul, which is NONLATINALPHABET, the very soul of the soul. Lost blessings externall;
God, christ, holiness in heart, uprightness in life, Union betwixt God and the soul, which is, the very soul of the soul. Lost blessings external;
np1, np1, n1 p-acp n1, n1 p-acp n1, n1 p-acp np1 cc dt n1, r-crq vbz, dt j n1 pp-f dt n1. j-vvn n2 j;
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not Rivers of Milk, Wine, Oyle, Mountaines of Gold, Silver, Diamonds, not a world of Crownes, Scepters, Diadems, these were but Blanks;
not rivers of Milk, Wine, Oil, Mountains of Gold, Silver, Diamonds, not a world of Crowns, Sceptres, Diadems, these were but Blanks;
xx n2 pp-f n1, n1, n1, n2 pp-f n1, n1, n2, xx dt n1 pp-f n2, n2, n2, d vbdr cc-acp n2;
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but, the Prize in this Lottery lost, was his lot of inheritance in Heaven, communion with Saints and Angells, in that inheritance that never fails.
but, the Prize in this Lottery lost, was his lot of inheritance in Heaven, communion with Saints and Angels, in that inheritance that never fails.
cc-acp, dt n1 p-acp d n1 vvn, vbds po31 n1 pp-f n1 p-acp n1, n1 p-acp n2 cc n2, p-acp d n1 cst av-x vvz.
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Lost blessings eternall, the glory of a Crown, and a Crown of glory;
Lost blessings Eternal, the glory of a Crown, and a Crown of glory;
j-vvn n2 j, dt n1 pp-f dt n1, cc dt n1 pp-f n1;
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the blessed Vision, and the vision of Blisse, of the Trinity in Unity, and Unity in Trinity,
the blessed Vision, and the vision of Bliss, of the Trinity in Unity, and Unity in Trinity,
dt j-vvn n1, cc dt n1 pp-f n1, pp-f dt np1 p-acp n1, cc n1 p-acp np1,
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Secondly, what the Soul of Man is, in regard of the misery of Crosses, crossed with the stain of sin, crossed with the pain of sin;
Secondly, what the Soul of Man is, in regard of the misery of Crosses, crossed with the stain of since, crossed with the pain of since;
ord, r-crq dt n1 pp-f n1 vbz, p-acp n1 pp-f dt n1 pp-f n2, vvn p-acp dt n1 pp-f n1, vvn p-acp dt n1 pp-f n1;
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the stain of sin, the Mind is stuffed with vanity, the Understanding is darkened with ignorance, the Will stiffned with stubbornesse;
the stain of since, the Mind is stuffed with vanity, the Understanding is darkened with ignorance, the Will stiffened with Stubbornness;
dt n1 pp-f n1, dt n1 vbz vvn p-acp n1, dt n1 vbz vvn p-acp n1, dt n1 vvd p-acp n1;
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hence the Soul is defiled with lust, polluted with filthinesse, outraged with passions, over carried with affections, pined with envy, overcharged with gluttony, surfetted with drunkennesse, boyled with revenge, transported with rage.
hence the Soul is defiled with lust, polluted with filthiness, outraged with passion, over carried with affections, pined with envy, overcharged with gluttony, surfeited with Drunkenness, boiled with revenge, transported with rage.
av dt n1 vbz vvn p-acp n1, vvn p-acp n1, vvn p-acp n2, a-acp vvd p-acp n2, vvd p-acp n1, vvn p-acp n1, vvn p-acp n1, j-vvn p-acp n1, vvn p-acp n1.
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The pain of sin consists in consciousnesse, of horrour of Conscience, and sense of a reprobate sense.
The pain of since consists in consciousness, of horror of Conscience, and sense of a Reprobate sense.
dt n1 pp-f n1 vvz p-acp n1, pp-f n1 pp-f n1, cc n1 pp-f dt j-jn n1.
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This horrour meets a man in the dark, and makes him leap in the night,
This horror meets a man in the dark, and makes him leap in the night,
d n1 vvz dt n1 p-acp dt j, cc vvz pno31 vvi p-acp dt n1,
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and makes him quake in his sleeps, and makes him start in every corner, and makes him think every Bush a Man, every Man a Devill, every Devill a messenger to fetch him quick to Hell.
and makes him quake in his sleeps, and makes him start in every corner, and makes him think every Bush a Man, every Man a devil, every devil a Messenger to fetch him quick to Hell.
cc vvz pno31 vvi p-acp po31 n2, cc vvz pno31 vvi p-acp d n1, cc vvz pno31 vvi d n1 dt n1, d n1 dt n1, d n1 dt n1 pc-acp vvi pno31 j p-acp n1.
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By this, Theodorick saw the face of a Man in the mouth of a Fish; Nessus heard the noise of Murder, in the voice of Birds;
By this, Theodorick saw the face of a Man in the Mouth of a Fish; Nessus herd the noise of Murder, in the voice of Birds;
p-acp d, np1 vvd dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1; np1 vvd dt n1 pp-f n1, p-acp dt n1 pp-f n2;
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Saunders run distracted over the Irish Mountains:Sanders run distracted over the Irish Mountains:
n2 vvb vvn p-acp dt jp n2:
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This made Cain wander, Saul stab himselfe, Judas hang himselfe, Arius empty his bowells at the Stool, Latomus cry desperately, he was damned, Julian confesse, that he was conquered;
This made Cain wander, Saul stab himself, Judas hang himself, Arius empty his bowels At the Stool, Latomus cry desperately, he was damned, Julian confess, that he was conquered;
d vvn np1 vvb, np1 vvb px31, np1 vvb px31, np1 j po31 n2 p-acp dt n1, np1 vvb av-j, pns31 vbds vvn, np1 vvb, cst pns31 vbds vvn;
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makes Man, the Lord of all, slave to all: Lord, what is Man? Thus this Generall, what degenerate Man is in this life;
makes Man, the Lord of all, slave to all: Lord, what is Man? Thus this General, what degenerate Man is in this life;
vvz n1, dt n1 pp-f d, n1 p-acp d: n1, r-crq vbz n1? av d n1, r-crq j n1 vbz p-acp d n1;
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the next, what degenerate Man unregenerate, is in his death: Come to his Bed-side, and see how darts of calamity dart him.
the next, what degenerate Man unregenerate, is in his death: Come to his Bedside, and see how darts of calamity dart him.
dt ord, r-crq j n1 j, vbz p-acp po31 n1: vvb p-acp po31 n1, cc vvb c-crq n2 pp-f n1 vvb pno31.
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Stiches, aches, cramps, feavours, obstructions, rheume, flegme, chollick, stone, winde, as so many tempests and whirlwindes, attempt him:
Stitches, aches, cramps, favours, obstructions, rheum, phlegm, colic, stone, wind, as so many tempests and whirlwinds, attempt him:
n2, n2, n2, n2, n2, n1, n1, n1, n1, n1, c-acp av d n2 cc n2, vvb pno31:
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View his body sweating, his members trembling, the head shooting, the face waxing pale, the nose black, the neather jaw-bone hanging down, the eye-strings breaking, the tongue faultring, the breath shortning, the throat ratling, at every gasp, the heart-strings cracking.
View his body sweating, his members trembling, the head shooting, the face waxing pale, the nose black, the nether jawbone hanging down, the eyestrings breaking, the tongue faltering, the breath shortening, the throat rattling, At every gasp, the heartstrings cracking.
vvb po31 n1 vvg, po31 n2 vvg, dt n1 vvg, dt n1 j-vvg j, dt n1 j-jn, dt j n1 vvg a-acp, dt n2 vvg, dt n1 j-vvg, dt n1 vvg, dt n1 vvg, p-acp d n1, dt n2 vvg.
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Thus strugling, in comes Death, Hells Purveyor, to summon the Soul to Hell;
Thus struggling, in comes Death, Hells Purveyor, to summon the Soul to Hell;
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Reason accuses, the Devill endites, Memory gives evidence, Conscience condemnes, damned Spirits flutter like flies, to catch this Spirit flying.
Reason accuses, the devil endites, Memory gives evidence, Conscience condemns, damned Spirits flutter like flies, to catch this Spirit flying.
n1 vvz, dt n1 vvz, n1 vvz n1, n1 vvz, j-vvn n2 vvb av-j n2, pc-acp vvi d n1 vvg.
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O then, with what stentorious cries would it pierce the Clouds, if it had a voyce to cry:
O then, with what stentorious cries would it pierce the Clouds, if it had a voice to cry:
sy av, p-acp r-crq j n2 vmd pn31 vvi dt n2, cs pn31 vhd dt n1 pc-acp vvi:
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Help Eyes, that were as quicksighted in vanities, as Lynceus, and see for some comfort; help Ears, late organs of melody, and hearken for some comfort;
Help Eyes, that were as quick-sighted in vanities, as Lynceus, and see for Some Comfort; help Ears, late organs of melody, and harken for Some Comfort;
vvb n2, cst vbdr a-acp vvn p-acp n2, c-acp np1, cc vvi p-acp d n1; vvb n2, j n2 pp-f n1, cc vvi p-acp d n1;
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help tongue, that was my Suada-Orator, or Demostenes, perswade Satan, affright Death, flatter Hell, and tell my soul some comfort:
help tongue, that was my Suada-Orator, or Demosthenes, persuade Satan, affright Death, flatter Hell, and tell my soul Some Comfort:
vvb n1, cst vbds po11 n1, cc np1, vvb np1, vvb n1, vvb n1, cc vvb po11 n1 d n1:
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Help Feet, that were my wings of swiftnesse, and quickly fetch some comfort;
Help Feet, that were my wings of swiftness, and quickly fetch Some Comfort;
vvb n2, cst vbdr po11 n2 pp-f n1, cc av-j vvi d n1;
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help hands, that were my Sword and Buckler, quiet my conscience, stop hells mouth, banish Satan, and minister me some comfort.
help hands, that were my Sword and Buckler, quiet my conscience, stop Hells Mouth, banish Satan, and minister me Some Comfort.
vvb n2, cst vbdr po11 n1 cc n1, j-jn po11 n1, vvb ng1 n1, vvb np1, cc vvb pno11 d n1.
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Alas, the Eyes are closed up, the Ears deaf, the Tongue speechlesse, the Feet lame, the Hands dead, not able to remove the slime that stops the breath:
Alas, the Eyes Are closed up, the Ears deaf, the Tongue speechless, the Feet lame, the Hands dead, not able to remove the slime that stops the breath:
np1, dt n2 vbr vvn a-acp, dt n2 j, dt n1 j, dt n2 j, dt n2 j, xx j pc-acp vvi dt n1 cst vvz dt n1:
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and Man, that was even now a Body and Soul, is a stinking Carcase without Soul: Lord, what is Man? Thus Death is displayed.
and Man, that was even now a Body and Soul, is a stinking Carcase without Soul: Lord, what is Man? Thus Death is displayed.
cc n1, cst vbds av av dt n1 cc n1, vbz dt j-vvg n1 p-acp n1: n1, r-crq vbz n1? av n1 vbz vvn.
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Next, what degenerate Man is after death:
Next, what degenerate Man is After death:
ord, r-crq j n1 vbz p-acp n1:
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A man of Death, fewell of Hell fire, lashed with Satyrs, wounded with Scorpions, scourged with Furies, sting'd with Dragons, gnawen with Vipers, still rowling the Stone of sorrow with Sisyphus, turning the restlesse Wheel with Ixion; hungring and thirsting, freezing and burning with Tantalus, burning with heat, freezing with cold.
A man of Death, fuel of Hell fire, lashed with Satyrs, wounded with Scorpions, scourged with Furies, stinged with Dragons, gnawen with Vipers, still rolling the Stone of sorrow with Sisyphus, turning the restless Wheel with Ixion; hungering and thirsting, freezing and burning with Tantalus, burning with heat, freezing with cold.
dt n1 pp-f n1, n1 pp-f n1 n1, vvn p-acp n2, vvn p-acp n2, vvn p-acp n2, vvn p-acp n2, vvn p-acp n2, av j-vvg dt n1 pp-f n1 p-acp np1, vvg dt j n1 p-acp np1; j-vvg cc vvg, j-vvg cc vvg p-acp np1, vvg p-acp n1, j-vvg p-acp n-jn.
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Romish crucifying, Turkish ganging, Jewish stoning, Christian racking, burning, firing, fagotting, are nothing to this. And besides this infinitnesse, it is everlasting infinite;
Romish crucifying, Turkish ganging, Jewish stoning, Christian racking, burning, firing, fagotting, Are nothing to this. And beside this infiniteness, it is everlasting infinite;
np1 vvg, jp vvg, np1 j-vvg, np1 j-vvg, j-vvg, vvg, vvg, vbr pix p-acp d. cc p-acp d n1, pn31 vbz j j;
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the Grasse of the Field, Sands in the Haven, Stars in the Heaven, may be numbered;
the Grass of the Field, Sands in the Haven, Stars in the Heaven, may be numbered;
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but the Dayes, and Months, and Years, and Ages, of the torments of Tophet, are numberlesse, which makes the frying Soul cry out, Fountains cool me, Mountains cover me, Rocks hide me, Sea swallow me up, that I may be freed from this bottomlesse Sea of misery.
but the Days, and Months, and years, and Ages, of the torments of Tophet, Are numberless, which makes the frying Soul cry out, Fountains cool me, Mountains cover me, Rocks hide me, Sea swallow me up, that I may be freed from this bottomless Sea of misery.
cc-acp dt n2, cc n2, cc n2, cc n2, pp-f dt n2 pp-f np1, vbr j, r-crq vvz dt j-vvg n1 vvb av, n2 vvb pno11, n2 vvb pno11, n2 vvb pno11, n1 vvb pno11 a-acp, cst pns11 vmb vbi vvn p-acp d j n1 pp-f n1.
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What Adamant can endure this knocking? what Steel this beating? what Brasse this burning? Lord, what is Man?
What Adamant can endure this knocking? what Steel this beating? what Brass this burning? Lord, what is Man?
q-crq n1 vmb vvi d n-vvg? q-crq n1 d n-vvg? q-crq n1 d j-vvg? n1, r-crq vbz n1?
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We passe from man Degenerate, and come to man Regenerate, the third what; what Man is by Regeneration, what in his Redemption, what in his Justification, what in his Sanctification? In his Redemption, a Slave bought with a precious Price, a Prisoner rescued,
We pass from man Degenerate, and come to man Regenerate, the third what; what Man is by Regeneration, what in his Redemption, what in his Justification, what in his Sanctification? In his Redemption, a Slave bought with a precious Price, a Prisoner rescued,
pns12 vvb p-acp n1 j, cc vvb p-acp n1 vvn, dt ord r-crq; r-crq n1 vbz p-acp n1, r-crq p-acp po31 n1, r-crq p-acp po31 n1, r-crq p-acp po31 n1? p-acp po31 n1, dt n1 vvn p-acp dt j n1, dt n1 vvd,
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an Enemy reconciled, a Malefactour pardoned. Wretched Man was the Prisoner, the Enemy, the Malefactour. Christ is the Price, the Rescuer, the Reconciler, the Pardoner.
an Enemy reconciled, a Malefactor pardoned. Wretched Man was the Prisoner, the Enemy, the Malefactor. christ is the Price, the Rescuer, the Reconciler, the Pardoner.
dt n1 vvn, dt n1 vvn. j n1 vbds dt n1, dt n1, dt n1. np1 vbz dt n1, dt av, dt n1, dt n1.
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Woods of Franckincense, Floods of Nectar, Ophir, India, and Havilah, though replenished with Gold and Pearls, could not pay this Price:
Woods of Frankincense, Floods of Nectar, Ophir, India, and Havilah, though replenished with Gold and Pearls, could not pay this Price:
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Angells would have sunk under the burden, Man could not satisfie, God could not suffer; therefore Christ became both God and Man;
Angels would have sunk under the burden, Man could not satisfy, God could not suffer; Therefore christ became both God and Man;
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God, to satisfie, Man to suffer: He left his Fathers Throne, for the Virgins Wombe, a heavenly Mansion, for a Manger;
God, to satisfy, Man to suffer: He left his Father's Throne, for the Virgins Womb, a heavenly Mansion, for a Manger;
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a Crown, for a Crosse, where he was crowned with Thorns, crucified between two Theeyes, as a Rose amongst Thornes;
a Crown, for a Cross, where he was crowned with Thorns, Crucified between two Theeyes, as a Rose among Thorns;
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scourged with Whips, fastned with Nails, pierced with a Spear:
scourged with Whips, fastened with Nails, pierced with a Spear:
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where, with Saint Augustine, view his body sacrificed for man, his wounds bleeding for man, his price payed for man, his head bending to kisse man, his hands stretched out to embrace man;
where, with Saint Augustine, view his body sacrificed for man, his wounds bleeding for man, his price paid for man, his head bending to kiss man, his hands stretched out to embrace man;
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and then say, Lord, what is Man?
and then say, Lord, what is Man?
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Secondly, what Regenerate man is by Justification, disrob'd of unrighteousnesse, arrayed with Christs robes of Righteousnesse, cloathed with the Wedding garment, annointed with new Oyle, furnished with the oyle of Grace, burning in his Lamp.
Secondly, what Regenerate man is by Justification, disrobed of unrighteousness, arrayed with Christ robes of Righteousness, clothed with the Wedding garment, anointed with new Oil, furnished with the oil of Grace, burning in his Lamp.
ord, r-crq vvn n1 vbz p-acp n1, vvn pp-f n1, vvn p-acp npg1 n2 pp-f n1, vvn p-acp dt n1 n1, vvn p-acp j n1, vvn p-acp dt n1 pp-f n1, vvg p-acp po31 n1.
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The first-born of Saints are his associates, God his Father, Christ his elder Brother.
The firstborn of Saints Are his associates, God his Father, christ his elder Brother.
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Crete strove for Jupiter, Thebes for Pindar, the seven Cities for the birth of Homer; shall not we for the Birth and Brotherhood of Christ, which begets in us a new birth.Crete strove for Jupiter, Thebes for Pindar, the seven Cities for the birth of Homer; shall not we for the Birth and Brotherhood of christ, which begets in us a new birth.
np1 vvd p-acp np1, np1 p-acp zz, dt crd n2 p-acp dt n1 pp-f np1; vmb xx pns12 c-acp dt n1 cc n1 pp-f np1, r-crq vvz p-acp pno12 dt j n1.
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This new birth frees Man from the second Death; the strongest, the richest, the learned'st, must taste of Death's cup;
This new birth frees Man from the second Death; the Strongest, the Richest, the Learnedest, must taste of Death's cup;
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Pompey have no grave, Bajaset be brained in an iron Cage, proud Saladine leave nothing but a shirt, Crassus be cashiered at Carrae, Aeschilus was slain with a Torteis shell, Euripides torn by Doggs, Mahomet the false Prophet by Hoggs, Terrence was drowned:Pompey have no grave, Bajazet be brained in an iron Cage, proud Saladine leave nothing but a shirt, Crassus be Cashiered At Carrhae, Aeschylus was slave with a Tortoises shell, Euripides torn by Dogs, Mahomet the false Prophet by Hogs, Terrence was drowned:
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But Man, that is born anew, Elected, Justified in Christ, shall not die eternally, but live for ever with Christ.
But Man, that is born anew, Elected, Justified in christ, shall not die eternally, but live for ever with christ.
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Thirdly, what Regenerate Man is by Sanctification, changed from a vassall of wrath, to a vessell of honour, a spirituall creature, purified with the Spirit, not with Pelagian purity of conception, Romish holy-water sprinkling, Popes pardoning, extream unction, purgatory scorching;
Thirdly, what Regenerate Man is by Sanctification, changed from a vassal of wrath, to a vessel of honour, a spiritual creature, purified with the Spirit, not with Pelagian purity of conception, Romish Holy water sprinkling, Popes pardoning, extreme unction, purgatory scorching;
ord, r-crq vvn n1 vbz p-acp n1, vvn p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1, dt j n1, vvn p-acp dt n1, xx p-acp jp n1 pp-f n1, jp n1 vvg, n2 vvg, j-jn n1, n1 vvg;
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not with the Libertines law of Liberty, that hath no Law; but by Grace in the soul, that graciously clenses both body and soul.
not with the Libertines law of Liberty, that hath no Law; but by Grace in the soul, that graciously cleanses both body and soul.
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The Understanding is lightned, because Christ is his light; the Will obedient to God, because he is born of the will of God;
The Understanding is lightened, Because christ is his Light; the Will obedient to God, Because he is born of the will of God;
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the Heart, by spirituall comfort, is heartned, and gives over burning; the Conscience barking; the Pulse of horrour beating;
the Heart, by spiritual Comfort, is heartened, and gives over burning; the Conscience barking; the Pulse of horror beating;
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all his Hoste of Body and Soul, is set to serve the Lord of Hostes: Knees bend to pray, Tongue sounds to praise, Feet run, Hands fight the Lords Battle.
all his Host of Body and Soul, is Set to serve the Lord of Hosts: Knees bend to pray, Tongue sounds to praise, Feet run, Hands fight the lords Battle.
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Nor is this all, but Man enjoyes him that is all in all, and all in him:
Nor is this all, but Man enjoys him that is all in all, and all in him:
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For in Christ, 1 Cor. 3. 22, 23. all are ours, we Christs, and Christ Gods. Satan cease to tempt him, Flesh to allure him World to beguile him, all is in vain;For in christ, 1 Cor. 3. 22, 23. all Are ours, we Christ, and christ God's Satan cease to tempt him, Flesh to allure him World to beguile him, all is in vain;
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the Word feeds him, the Spirit guides him, the Creatures serve him, the Angells guard him;
the Word feeds him, the Spirit guides him, the Creatures serve him, the Angels guard him;
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what joy of the Spirit within, what without, none knowes, no not the Spirit of Man,
what joy of the Spirit within, what without, none knows, no not the Spirit of Man,
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but the Spirit of him that made Man: Lord, what is Man? Thus what Man regenerate is in Redemption, Justification, Sanctification;
but the Spirit of him that made Man: Lord, what is Man? Thus what Man regenerate is in Redemption, Justification, Sanctification;
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we come to the last what, what Man is in his Glorification; what glorified in soul till the Resurrection, what in both body and soul to eternity, after the Resurrection.
we come to the last what, what Man is in his Glorification; what glorified in soul till the Resurrection, what in both body and soul to eternity, After the Resurrection.
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What Man is glorified in soul till the Resurrection, a glorified soul by Christs Resurrection, winged swiftly upon the wings of Cherubims to Heaven, where for every Crosse she receives a Crown;
What Man is glorified in soul till the Resurrection, a glorified soul by Christ Resurrection, winged swiftly upon the wings of Cherubims to Heaven, where for every Cross she receives a Crown;
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in either Palme, a Palme of Victory;
in either Palm, a Palm of Victory;
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Angells come at her entrance, and salute her with an Euge; thousands of Seraphims, Thrones, Principalities and Powers, salute her with an Euge; Patriarchs, Priests, Prophets, Apostles, Martyrs, salute her with an Euge; Souls of Friends, Parents, Husband, Wife, Children,
Angels come At her Entrance, and salute her with an Euge; thousands of Seraphims, Thrones, Principalities and Powers, salute her with an Euge; Patriarchs, Priests, prophets, Apostles, Martyrs, salute her with an Euge; Souls of Friends, Parents, Husband, Wife, Children,
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and all Saints deceased before her, salute her with an Euge; nay, Christ himselfe salutes her with an Euge, Well done, good and faithfull servant!
and all Saints deceased before her, salute her with an Euge; nay, christ himself salutes her with an Euge, Well done, good and faithful servant!
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To whom that Soul, with all the Souls, returnes Hallelujah; honour and praise to the Antient of daies, that sits upon the Throne. Now glorified Soul!
To whom that Soul, with all the Souls, returns Hallelujah; honour and praise to the Ancient of days, that sits upon the Throne. Now glorified Soul!
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that wouldst have wondred with the Queen of Sheba, at Solomon in his royalty, at the Grand Sultan going to his Seraglio, at the Pope in his Procession;
that Wouldst have wondered with the Queen of Sheba, At Solomon in his royalty, At the Grand Sultan going to his Seraglio, At the Pope in his Procession;
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tell me how thou wilt wonder, and glory to see that Wonderfull, that neither eye hath seen,
tell me how thou wilt wonder, and glory to see that Wonderful, that neither eye hath seen,
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nor ear hath heard, nor hath entred into the heart of man. Lord, what is Man?
nor ear hath herd, nor hath entered into the heart of man. Lord, what is Man?
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Thus what glorified Man is in Soul, till the Resurrection; the last, and not the least, what glorified both in Body and Soul for ever, after the Resurrection.
Thus what glorified Man is in Soul, till the Resurrection; the last, and not the least, what glorified both in Body and Soul for ever, After the Resurrection.
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Glorified, in regard of the place of Glory, the object of Glory, the prerogatives of Glory.
Glorified, in regard of the place of Glory, the Object of Glory, the prerogatives of Glory.
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In regard of the place, which is Paradise, the third Heaven, the Heaven of Heavens, the heavenly Jerusalem, built of pure Gold, walled with Jasper, founded on pretious stones;
In regard of the place, which is Paradise, the third Heaven, the Heaven of Heavens, the heavenly Jerusalem, built of pure Gold, walled with Jasper, founded on precious stones;
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the Gates, twelve Pearles, watered with the Water of life, planted with the Tree of life, bringing forth twelve kindes of Fruits, to feed the twelve Tribes of Israel: Pallas Temple at Troy, Diana 's Temple at Ephesus, Jerusalem 's Temple in Sion, must give place to this Temple of the new Jerusalem, which is the place of glory.
the Gates, twelve Pearls, watered with the Water of life, planted with the Tree of life, bringing forth twelve Kinds of Fruits, to feed the twelve Tribes of Israel: Pallas Temple At Troy, Diana is Temple At Ephesus, Jerusalem is Temple in Sion, must give place to this Temple of the new Jerusalem, which is the place of glory.
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And as glorified in place, so glorious by the Object of glory in that place:
And as glorified in place, so glorious by the Object of glory in that place:
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The Object is, the vision of the Unity in the Trinity, where Man shall see all Felicity in the Glasse of the Trinity.
The Object is, the vision of the Unity in the Trinity, where Man shall see all Felicity in the Glass of the Trinity.
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Moses his face shined, with the shining brightnesse of Gods hinder parts;Moses his face shined, with the shining brightness of God's hinder parts;
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Paul was senslesse of all joyes but Heaven, when he was rapt into the third Heaven;Paul was senseless of all Joys but Heaven, when he was rapt into the third Heaven;
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Peter was transported in Soul, when Christ was transfigured in Body:Peter was transported in Soul, when christ was transfigured in Body:
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How glorious then will thy face shine, when thou shalt see God, face to face? injoy the immediate communion with the Trinity? which will be joy to mans soul, health to his body, beauty to his eyes, musick to his ears, hony to his mouth, perfumes to his nostrills, meat to his belly, light to his understanding, content to his will, delight to his heart, whole happinesse to every part.
How glorious then will thy face shine, when thou shalt see God, face to face? enjoy the immediate communion with the Trinity? which will be joy to men soul, health to his body, beauty to his eyes, music to his ears, honey to his Mouth, perfumes to his nostrils, meat to his belly, Light to his understanding, content to his will, delight to his heart, Whole happiness to every part.
c-crq j av vmb po21 n1 vvi, c-crq pns21 vm2 vvi np1, n1 p-acp n1? vvb dt j n1 p-acp dt np1? r-crq vmb vbi n1 p-acp ng1 n1, n1 p-acp po31 n1, n1 p-acp po31 n2, n1 p-acp po31 n2, n1 p-acp po31 n1, vvz p-acp po31 n2, n1 p-acp po31 n1, n1 p-acp po31 n1, j p-acp po31 n1, vvb p-acp po31 n1, j-jn n1 p-acp d n1.
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Glorious in the Prerogatives of glory; the body of a Mortall, made an Immortall body; of a Corruptible, an Incorruptible;
Glorious in the Prerogatives of glory; the body of a Mortal, made an Immortal body; of a Corruptible, an Incorruptible;
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of a Naturall, a Spirituall of a Weak, a Powerfull; of a Deformed, a Beautifull:
of a Natural, a Spiritual of a Weak, a Powerful; of a Deformed, a Beautiful:
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A Body shining as the Stars, the Soul in glory exceeding the Body, as far as the Moon exceeds the Stars;
A Body shining as the Stars, the Soul in glory exceeding the Body, as Far as the Moon exceeds the Stars;
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Christ in brightnesse exceeding all, as far as the Sun the Moon. Thus it shall be done to the Man, whom the King of Glory will honour.
christ in brightness exceeding all, as Far as the Sun the Moon. Thus it shall be done to the Man, whom the King of Glory will honour.
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At the last doom, will Mountains burn, Devills mourn, Man shall be mounted up with Angells,
At the last doom, will Mountains burn, Devils mourn, Man shall be mounted up with Angels,
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and Christ the Archangell, towards Heaven:
and christ the Archangel, towards Heaven:
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Open ye Gates, be ye opened, ye everlasting Gates, and let the King of Glory come in, with all his troops of Glory.Open you Gates, be you opened, you everlasting Gates, and let the King of Glory come in, with all his troops of Glory.
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Say all Creatures, what is any Creature? What is Man, Lord, what is Man, that thou conferrest this glory upon him? Sing all Creatures, Men, Angells, with Hymns, Anthems, Hallilujah's;
Say all Creatures, what is any Creature? What is Man, Lord, what is Man, that thou conferrest this glory upon him? Sing all Creatures, Men, Angels, with Hymns, Anthems, Hallilujah's;
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keep an everlasting Sabbath of Thanksgiving, with, Holy, holy, holy, Lord God of Sabbaths, heaven and earth are full of the majesty of thy glory:
keep an everlasting Sabbath of Thanksgiving, with, Holy, holy, holy, Lord God of Sabbaths, heaven and earth Are full of the majesty of thy glory:
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To thee we give all Honour and Glory both now and for evermore.
To thee we give all Honour and Glory both now and for evermore.
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A SERMON, Preached before the Generall of all the Forces of South-Wales, and the West of England. The Text, Matth. Cap. 13. v. 45, 46. Again, the Kingdome of Heaven is like unto a Merchant man, seeking goodly Pearls:
A SERMON, Preached before the General of all the Forces of South-Wales, and the West of England. The Text, Matthew Cap. 13. v. 45, 46. Again, the Kingdom of Heaven is like unto a Merchant man, seeking goodly Pearls:
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Who when he had found one Pearl of great price, he went and sold all that he had, and bought it.
Who when he had found one Pearl of great price, he went and sold all that he had, and bought it.
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HEAVEN is not feisable for mony;
HEAVEN is not feisable for money;
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then shall an earthly price run in equipage with it? Well might this seem a Paradox,
then shall an earthly price run in equipage with it? Well might this seem a Paradox,
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if it were not a Parable. That NONLATINALPHABET, 2 Cor. 4. 17. excessive weight above, transcends our Scales below.
if it were not a Parable. That, 2 Cor. 4. 17. excessive weight above, transcends our Scales below.
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Earth is but an Atome, and what we see, is scarce worth to make an Emblem of what we hope to see.
Earth is but an Atom, and what we see, is scarce worth to make an Emblem of what we hope to see.
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Well said Emped•cles, Terra terram inspicimus, aeihere aetherem; In an earthen Globe, we see the earth's Diameter;
Well said Emped•cles, Terra terram inspicimus, aeihere aetherem; In an earthen Globe, we see the earth's Diameter;
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and in a paper-Sphear, the Circle of the Sphears. A Mapp, displaies the World; Counters, the revenues of a Crown;
and in a paper-Sphear, the Circle of the Spheres. A Map, displays the World; Counters, the revenues of a Crown;
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and, if we look up higher, a Pearl, a Palm of Victory: For, The Kingdome ef Heaven is like a Merchant-man, seeking goodly Pearls.
and, if we look up higher, a Pearl, a Palm of Victory: For, The Kingdom ef Heaven is like a Merchantman, seeking goodly Pearls.
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Seek, saies our Saviour, and you shall finde; and, if ought, this Pearl is worth the scrutiny ▪ Earth hath her pretious Stones, the Sea her Pearls;Seek, Says our Saviour, and you shall find; and, if ought, this Pearl is worth the scrutiny ▪ Earth hath her precious Stones, the Sea her Pearls;
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then what hath Heaven? The World is a Sea, the Church a Ship sailing for Pearles,
then what hath Heaven? The World is a Sea, the Church a Ship sailing for Pearls,
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and bound for Heaven the Haven. The Pixis of our Saviours speech, through this whole Chapter, points at this Pole.
and bound for Heaven the Haven. The Pixis of our Saviors speech, through this Whole Chapter, points At this Pole.
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In the first verse, we finde Christ NONLATINALPHABET, by the Sea. In the second, NONLATINALPHABET, entring into a Ship,
In the First verse, we find christ, by the Sea. In the second,, entering into a Ship,
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and that NONLATINALPHABET, on the Sea. And here resembling Heaven, NONLATINALPHABET, to a Merchant-man, trafficking by Sea. Scripture hath her rich Mines o• Rhetorick,
and that, on the Sea. And Here resembling Heaven,, to a Merchantman, trafficking by Sea. Scripture hath her rich Mines o• Rhetoric,
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and in every Mine a Mystery. This sweet conflux of the History with the Allegory, was not for nothing.
and in every Mine a Mystery. This sweet conflux of the History with the Allegory, was not for nothing.
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Well then, make on for this Kingdome. Christ is the Gate; the Word, the Way, the Key: This Key hath many Wards.
Well then, make on for this Kingdom. christ is the Gate; the Word, the Way, the Key: This Key hath many Wards.
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In the third Verse, NONLATINALPHABET, a Parable of the Sower: NONLATINALPHABET, in the 24. another Parable of the Tares:
In the third Verse,, a Parable of the Sour:, in the 24. Another Parable of the Tares:
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NONLATINALPHABET, in the 33. another Parable of the Leaven: NONLATINALPHABET, 44. Again, the Kingdome of Heaven is like unto a h•dden Treasure.
, in the 33. Another Parable of the Leaven:, 44. Again, the Kingdom of Heaven is like unto a h•dden Treasure.
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And in the Text, NONLATINALPHABET, Again, the Kingdome of Heaven is like unto a Merchant-man. A Parable, a Parable, and then another Parable; Again, and again:
And in the Text,, Again, the Kingdom of Heaven is like unto a Merchantman. A Parable, a Parable, and then Another Parable; Again, and again:
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and all these Parables and Againes, but Parallelisms to Heaven; Line upon Line, and Precept upon precept.
and all these Parables and Agains, but Parallelisms to Heaven; Line upon Line, and Precept upon precept.
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Lord, how blinde are our eyes, that need so many Lamps to enlighten them. The three first pointed at the power of the Gospell; the fourth, at the price;
Lord, how blind Are our eyes, that need so many Lamps to enlighten them. The three First pointed At the power of the Gospel; the fourth, At the price;
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this fifth, at the superlative transcendency of the price. Gold is the best of Mettalls, Pearles better than Gold;
this fifth, At the superlative transcendency of the price. Gold is the best of Metals, Pearls better than Gold;
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Heaven is like Pearles, nay, the best of Pearles, The Kingdome of Heaven, &c.
Heaven is like Pearls, nay, the best of Pearls, The Kingdom of Heaven, etc.
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Parables had their birth in Paradise, He shall bruise thy heel, and thou shalt break his head, Gen, 3. 15. Plato commends them in his Dialogues,
Parables had their birth in Paradise, He shall bruise thy heel, and thou shalt break his head, Gen, 3. 15. Plato commends them in his Dialogues,
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and does not Christ? They are fit similitudes, or, if you will, comparisons.
and does not christ? They Are fit Similitudes, or, if you will, comparisons.
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That which no mortall eye hath seen, (and such is Heaven) must be made known by that which hath been seen.
That which no Mortal eye hath seen, (and such is Heaven) must be made known by that which hath been seen.
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Princes send Pictures, to inform their Paramours. Some things sublimed above a mortall reach, must be read below in Characters proportioned;
Princes send Pictures, to inform their Paramours. some things sublimed above a Mortal reach, must be read below in Characters proportioned;
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as the Sun's splendour in a Pail, or as Medusa 's head, is fained in Perseus glittering Shield:
as the Sun's splendour in a Pail, or as Medusa is head, is feigned in Perseus glittering Shield:
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Moses his face must have a Vail, before he can be spoke with. These are three-fold; Typicall, as foretelling; Apologicall, as illustrating; Methologicall, as instructing. This Parable is all; by Faith, giving forefight; by Knowledge, sight; by Sanctification, insight into Heaven.Moses his face must have a vail, before he can be spoke with. These Are threefold; Typical, as foretelling; Apologicall, as illustrating; Methologicall, as instructing. This Parable is all; by Faith, giving forefight; by Knowledge, sighed; by Sanctification, insight into Heaven.
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Then take up this Optick-glasse, The Kingdome of Heaven is like, &c. The parts in generall, of this Apologue, are two:
Then take up this Optic-glass, The Kingdom of Heaven is like, etc. The parts in general, of this Apologue, Are two:
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First, NONLATINALPHABET, the thing that is compared or like. Secondly, NONLATINALPHABET, to what it is compared or like.
First,, the thing that is compared or like. Secondly,, to what it is compared or like.
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The thing that is likened, is the Kingdome of Heaven; the thing to which it is likened, is a Merchantman, seeking goodly Pearles.
The thing that is likened, is the Kingdom of Heaven; the thing to which it is likened, is a Merchantman, seeking goodly Pearls.
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The Antapodosis, or reddition to the former part, is not expressed, but by collection to be gathered from the latter.
The Antapodosis, or reddition to the former part, is not expressed, but by collection to be gathered from the latter.
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As Synchronisms, so Parallelisms, that begin together, must needs end together. Thus then take the Diagramma.
As Synchronisms, so Parallelisms, that begin together, must needs end together. Thus then take the Diagramma.
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First, a man under sin, is compared to a Merchantman.
First, a man under since, is compared to a Merchantman.
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Secondly, his seeking of some good things, (as omnia appetunt bonum) to seeking of goodly Pearls.
Secondly, his seeking of Some good things, (as omnia appetunt bonum) to seeking of goodly Pearls.
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Thirdly, the price of glory in Heaven being found, is compared to that one Pearl of great Price, the Merchant found.
Thirdly, the price of glory in Heaven being found, is compared to that one Pearl of great Price, the Merchant found.
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Fourthly, as the Merchant sold all that he had to buy that Pearle, so must we forsake all Earthly things, for this Heavenly Pearle.
Fourthly, as the Merchant sold all that he had to buy that Pearl, so must we forsake all Earthly things, for this Heavenly Pearl.
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A Christian then is as a Merchant; probable good things, as Pearls; Heaven is NONLATINALPHABET, that most pretious of Pearles; thus NONLATINALPHABET, by inversion, NONLATINALPHABET by alternation.
A Christian then is as a Merchant; probable good things, as Pearls; Heaven is, that most precious of Pearls; thus, by inversion, by alternation.
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These are the two passions the Philosopher makes of a Parable, NONLATINALPHABET, one thing alike irradiates another:
These Are the two passion the Philosopher makes of a Parable,, one thing alike irradiates Another:
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For, as face answers to face in a Glasse, so the Kingdome of Heaven to this Pearl:
For, as face answers to face in a Glass, so the Kingdom of Heaven to this Pearl:
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For the Kingdome of Heaven is like, &c. Of these Parts, by Divine assistance, and your Christian patience, in order;For the Kingdom of Heaven is like, etc. Of these Parts, by Divine assistance, and your Christian patience, in order;
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so using the Similitude, as Painters their Shadowes, to illustrate the Portraicture of the Text;
so using the Similitude, as Painters their Shadows, to illustrate the Portraiture of the Text;
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NONLATINALPHABET, saies St. Chrysostom: In Apologues, we must have an eye at the Authors purpose, lest by too curious inquisition, we wring out blood.
, Says Saint Chrysostom: In Apologues, we must have an eye At the Authors purpose, lest by too curious inquisition, we wring out blood.
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Thus then take the Paraphrase, as a Chart, to direct our Compasse in the future discourse.
Thus then take the paraphrase, as a Chart, to Direct our Compass in the future discourse.
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St. Jerom, by goodly Pearles, understands the godly Precepts of the Law and the Prophets;
Saint Jerome, by goodly Pearls, understands the godly Precepts of the Law and the prophets;
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by that one Pearl of great price, the precious blood of our Saviour, by which we were bought with a price.
by that one Pearl of great price, the precious blood of our Saviour, by which we were bought with a price.
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The Merchant sold all to purchase this Pearl;
The Merchant sold all to purchase this Pearl;
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so, with St. Paul, we must forsake the rites of the Law, ut Christum lucrifaciamus, that we may gain Christ.
so, with Saint Paul, we must forsake the Rites of the Law, ut Christ lucrifaciamus, that we may gain christ.
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This one Pearl being found, condemnes not the rest, nor the Sunshine of the Gospell, those lesser Stars of the Law;
This one Pearl being found, condemns not the rest, nor the Sunshine of the Gospel, those lesser Stars of the Law;
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that was Marcion 's Heresie, and the Manichees: Sed quia omnis alia gemma sit vilior, saies Aquinas, The lustre of the Gospell is more translucent than the Law;
that was Marcion is Heresy, and the manichees: said quia omnis Alias gemma sit vilior, Says Aquinas, The lustre of the Gospel is more translucent than the Law;
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otherwise, NONLATINALPHABET, the Law is a Doctor to drive us unto Christ.
otherwise,, the Law is a Doctor to drive us unto christ.
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Again, Goodly Pearles, (saies the Glosse) is the glory of this World, deforme conspicitur, all is but dung:
Again, Goodly Pearls, (Says the Gloss) is the glory of this World, deform conspicitur, all is but dung:
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That one pretious Pearle is that unum necessarium, the vision of the Unity in Trinity, and Trinity in Unity, of Grace here by Faith, of Heaven hereafter by Fruition.
That one precious Pearl is that Unum Necessary, the vision of the Unity in Trinity, and Trinity in Unity, of Grace Here by Faith, of Heaven hereafter by Fruition.
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Omnia vendit negotiator, the Merchant sells all for this NONLATINALPHABET, love surpassing all knowledge.Omnia vendit negotiator, the Merchant sells all for this, love surpassing all knowledge.
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These goodly Pearles, (saies St. Augustine) are unspotted and godly Men, which the Merchant sought, (as Diogenes with his Lanthorn in the Market) and found none;
These goodly Pearls, (Says Saint Augustine) Are unspotted and godly Men, which the Merchant sought, (as Diogenes with his Lantern in the Market) and found none;
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this one pretious Pearl is Christ Jesus, both God and Man. Or, these goodly Pearles are the observation of Gods Precepts:
this one precious Pearl is christ jesus, both God and Man. Or, these goodly Pearls Are the observation of God's Precepts:
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the pretious Pearle is, Charitas proximi, Charity, in which all vertues are contained. Or, these goodly Pearls are the Mines of Knowledge;
the precious Pearl is, Charitas proximi, Charity, in which all Virtues Are contained. Or, these goodly Pearls Are the Mines of Knowledge;
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this one Pearl, is that one Truth, NONLATINALPHABET, the Word made Flesh, Joh. 1. 14. This is the third Glosse,
this one Pearl, is that one Truth,, the Word made Flesh, John 1. 14. This is the third Gloss,
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and NONLATINALPHABET, these three •re all that I finde, all of them in severall, answerable to the analogie of Faith, diversity without contrariety,
and, these three •re all that I find, all of them in several, answerable to the analogy of Faith, diversity without contrariety,
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and all of them joyntly perhaps to our Saviours meaning, whether the Gospell, or Grace, or Christ, or Charity, or Evangelicall Knowledg;
and all of them jointly perhaps to our Saviors meaning, whither the Gospel, or Grace, or christ, or Charity, or Evangelical Knowledge;
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the Kingdom of Heaven, in the language of Scripture, comprises all, why then should not this Pearl, all? For, The Kingdome of Heaven is like unto a Merchant-man, seeking goodly Pearls.
the Kingdom of Heaven, in the language of Scripture, comprises all, why then should not this Pearl, all? For, The Kingdom of Heaven is like unto a Merchantman, seeking goodly Pearls.
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Thus the Paraphrase, now to the Parts: NONLATINALPHABET, Every Man is a Merchant, that is the first Parallel;
Thus the paraphrase, now to the Parts:, Every Man is a Merchant, that is the First Parallel;
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a Merchant, that Marts by Sea, not Land:
a Merchant, that Marts by Sea, not Land:
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For NONLATINALPHABET is the same that NONLATINALPHABET, which Vitruvius expresses by Mercatorem, and Lampridius by Negotiatorem Maritimum, a Merchant by Sea:
For is the same that, which Vitruvius Expresses by Mercatorem, and Lampridius by Negotiatorem Maritimum, a Merchant by Sea:
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At this points Porphyry, upon the second of Homer 's Odysses, NONLATINALPHABET, one that trafficks by transporting:
At this points Porphyry, upon the second of Homer is Odysseus,, one that Traffics by transporting:
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of which, Plato saies, in his Republica, NONLATINALPHABET, these are the Merchants.
of which, Plato Says, in his Republic,, these Are the Merchant's.
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This appears by the root, for NONLATINALPHABET is a journey, and such a journey (as Budaeus saies) as mari conficitur, is made by Sea. Of NONLATINALPHABET, to pierce, as water doth pores.
This appears by the root, for is a journey, and such a journey (as Budaeus Says) as Mary conficitur, is made by Sea. Of, to pierce, as water does pores.
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Hence NONLATINALPHABET is somtimes NONLATINALPHABET, the Sea it selfe, and so Apollonius uses it. Well then, we are all Merchants;
Hence is sometimes, the Sea it self, and so Apollonius uses it. Well then, we Are all Merchant's;
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this floating World, is the fickle Sea; these frail Bodies, our Barks; our Wishes, our Oars; our Zeal, our Sails;
this floating World, is the fickle Sea; these frail Bodies, our Barks; our Wishes, our Oars; our Zeal, our Sails;
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inbred desire of Good, our poynt in the Compasse; Knowledge, our Pilot; Discretion, our Rudder; Contemplation, our main-Mast; Providence, our Cables; and Hope, our Anchor;
inbred desire of Good, our point in the Compass; Knowledge, our Pilot; Discretion, our Rudder; Contemplation, our main-Mast; Providence, our Cables; and Hope, our Anchor;
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NONLATINALPHABET, Take heed therefore to your tacklings. O navis, referent in mare te novi fluctus, fortiter occupa portum.
, Take heed Therefore to your tacklings. O navis, referent in mare te novi Fluctus, fortiter occupa portum.
, vvb n1 av p-acp po22 n2-vvg. fw-la fw-la, j p-acp n1 fw-la fw-la fw-la, fw-la fw-la fw-la.
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Horat. Make for the Haven, one wave treads upon the neck of another, and where the old broak off, new scenes of surges have taken up their cues.Horatio Make for the Haven, one wave treads upon the neck of Another, and where the old broke off, new scenes of surges have taken up their cues.
np1 vvb p-acp dt n1, crd n1 vvz p-acp dt n1 pp-f n-jn, cc c-crq dt j vvn a-acp, j n2 pp-f n2 vhb vvn a-acp po32 n2.
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Poor Soul, thou art the Palinurus, which ventures more, than all the West - Indian 's Company is worth,
Poor Soul, thou art the Palinurus, which ventures more, than all the West - Indian is Company is worth,
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while with the Argonautes, thou floats for the golden Fleece, embarked in a Barge of Clay, (for what is thy Body else?) all the world in sight is an Asphaltite, or dead Sea; each sound, almost a Syren; each sin, a sink; each temptation, a tempest.
while with the Argonauts, thou floats for the golden Fleece, embarked in a Barge of Clay, (for what is thy Body Else?) all the world in sighed is an Asphaltite, or dead Sea; each found, almost a Syren; each since, a sink; each temptation, a tempest.
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Una Eurus { que }, notusq, ruunt, creberque procellis Africus, (V•rgil Aeneid. Una Eurus { que }, notusq, ruunt, creberque procellis Africus, (V•rgil Aeneid.
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1.) Whirlwinds wheel about on every side, and drives our shipwracked weather beaten souls in brevia & syrtes, into desperate quicksands and shallowes,
1.) Whirlwinds wheel about on every side, and drives our shipwrecked weather beaten Souls in Brevia & syrtes, into desperate quicksands and shallows,
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and tosses our Sea-sick Consciences, with blustering Billowes, angrier than Adria. On this side, Scylla 's sin-sinking Gulph devoures us in despair;
and tosses our Seasick Consciences, with blustering Billows, angry than Adria. On this side, Scylla is sin-sinking Gulf devours us in despair;
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on that side, Charybd•s splits us on Rocks of presumption; here Satan, as a Pirate, assaults us without;
on that side, Charybd•s splits us on Rocks of presumption; Here Satan, as a Pirate, assaults us without;
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there, through infirmity, our Vessells leak within;
there, through infirmity, our Vessels leak within;
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and what can we remember, that is not a Remora? Yet, we sing in security,
and what can we Remember, that is not a Remora? Yet, we sing in security,
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as if the Halcyons had builded their nests about us, and promise our selves as fair,
as if the Halcyons had built their nests about us, and promise our selves as fair,
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as if Castor and Pollux sat upon our Prora's or Poups.
as if Castor and Pollux sat upon our Prora's or Poups.
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A wake, O thou keeper of Israel, that rebukedst the windes, and they obeyed, rebuke these windes and they shall obey.
A wake, Oh thou keeper of Israel, that rebukedst the winds, and they obeyed, rebuke these winds and they shall obey.
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Thou that strechedst forth thy hand to Peter, when he was sinking, strecth forth thy hand of mercy,
Thou that strechedst forth thy hand to Peter, when he was sinking, strecth forth thy hand of mercy,
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and save our souls from sinking, that optatâ potiamur arenâ, we may come to the wished for sand, where these goodly Pearls are shrined.
and save our Souls from sinking, that optatâ potiamur arenâ, we may come to the wished for sand, where these goodly Pearls Are shrined.
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Thus, I perceive, you imagine, how unexpectedly my speech is glided, from Merchant, our State or Vocation, to seeking goodly Pearles, our Merchandise or Negotiation:
Thus, I perceive, you imagine, how unexpectedly my speech is glided, from Merchant, our State or Vocation, to seeking goodly Pearls, our Merchandise or Negotiation:
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The Kingdome of Heaven is like unto a Merchant-man, seeking goodly Pearls. Seek, the Action; goodly Pearls, the Object.The Kingdom of Heaven is like unto a Merchantman, seeking goodly Pearls. Seek, the Actium; goodly Pearls, the Object.
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We must seek, which implies Paines, the best of Actions; Pearles, the best of Merchandise; goodly Pearles, the best of Pearles:
We must seek, which Implies Pains, the best of Actions; Pearls, the best of Merchandise; goodly Pearls, the best of Pearls:
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Yet, Gold is but glittering clay, Pearls, but purer slime congealed;
Yet, Gold is but glittering clay, Pearls, but Purer slime congealed;
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why should we seek them? Erasmus commends his Moria; Phavorinus, his quartane Feavour; Politianus, his Thersites; our Saviour, the unjust Steward; not their evill, but their good;
why should we seek them? Erasmus commends his Moria; Phavorinus, his quartane Favour; Politianus, his Thersites; our Saviour, the unjust Steward; not their evil, but their good;
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not the Poyson in the Toad, but the Pearle.
not the Poison in the Toad, but the Pearl.
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He that can bring light out of darknesse, by his omnipotent Chymistry, can extract a Pearl out of a Dunghill, the Kingdome of Heaven out of a Pearl: Seeking goodly Pearls.
He that can bring Light out of darkness, by his omnipotent Chemistry, can extract a Pearl out of a Dunghill, the Kingdom of Heaven out of a Pearl: Seeking goodly Pearls.
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After Man had lost Paradise, by losing himselfe in Paradise, the first Potion that was prescribed him for recovery, was [ Seek. ] A Minerall is found by digging, a Race won by running, a Pearl got by seeking.
After Man had lost Paradise, by losing himself in Paradise, the First Potion that was prescribed him for recovery, was [ Seek. ] A Mineral is found by digging, a Raze wone by running, a Pearl god by seeking.
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So let us seek, that we may finde; so run, that we may obtain. Atalanta, by Hippomenes his golden Apples, in the Poet, lost the Goal;
So let us seek, that we may find; so run, that we may obtain. Atalanta, by Hippomenes his golden Apples, in the Poet, lost the Goal;
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by charmes of pleasure, so shall we.
by charms of pleasure, so shall we.
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Let us have therefore alwaies written before our eyes, (as the Pharisees the Commandments on their Phylacteries) that saying of Piny, Vita vigilia est, This life is a watch.
Let us have Therefore always written before our eyes, (as the Pharisees the commandments on their Phylacteries) that saying of Piny, Vita vigilia est, This life is a watch.
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And learn that lesson, that Socrates, in Aristophanes, gives Streps•des, NONLATINALPHABET. Let inchanting sleep be banished from our eyes.
And Learn that Lesson, that Socrates, in Aristophanes, gives Streps•des,. Let enchanting sleep be banished from our eyes.
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NONLATINALPHABET, saies Aristotle, No felicity is in slumbring security;
, Says Aristotle, No felicity is in slumbering security;
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but, NONLATINALPHABET, in the virtuous search of an active Soul. This those Emblemes teach us, of Providence on a watch-tower, painted like Janus looking both waies;
but,, in the virtuous search of an active Soul. This those Emblems teach us, of Providence on a watchtower, painted like Janus looking both ways;
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and Hercules his two waies in the Wildernesse, una voluptatis, the one of Pleasure, (as Tullie saies) but the other of Paines.
and Hercules his two ways in the Wilderness, una voluptatis, the one of Pleasure, (as Tullie Says) but the other of Pains.
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Let us with Alexander, NONLATINALPHABET, nothing delaying, by seeking insist in this painfull way, lest, while with the Ravens, by sloath, we gape against the Sun, Satan watch us,
Let us with Alexander,, nothing delaying, by seeking insist in this painful Way, lest, while with the Ravens, by sloth, we gape against the Sun, Satan watch us,
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as the Crab does the Oyster, in St. Ambrose, sorupulps injiciens, throwing in Peebles in stead of Pearls, Seeking goodly Pearles.
as the Crab does the Oyster, in Saint Ambrose, sorupulps injiciens, throwing in Peebles in stead of Pearls, Seeking goodly Pearls.
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So we are come to the Object of this search, [ NONLATINALPHABET, Pearls. ] The word for Pearl in this place, hath its name from Mare, the Sea,
So we Are come to the Object of this search, [, Pearls. ] The word for Pearl in this place, hath its name from Mare, the Sea,
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or at least is Gemma Marina, a Pearl proper to the Sea; and this (which Quintilian commends) continues the Allegory.
or At least is Gemma Marina, a Pearl proper to the Sea; and this (which Quintilian commends) continues the Allegory.
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Gemmarum multa sunt genera, (saies Plinie) Pearles are of many kinds;Gemmarum Multa sunt genera, (Says Pliny) Pearls Are of many Kinds;
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NONLATINALPHABET, this Seakind is the best, and of them, those in profundo maris are best, that are in the depth of the Sea. No wonder then,
, this Seakind is the best, and of them, those in profundo maris Are best, that Are in the depth of the Sea. No wonder then,
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if this Merchant does NONLATINALPHABET, seek these Pearles. They have many names to be sought by: That which Christ here, and Theophrastus elsewhere, calls NONLATINALPHABET, a Pearl, Arrianus calls Cynaedum; Lucian NONLATINALPHABET; Statius, Propertius, and Claudian, NONLATINALPHABET; Cicero, Gemmam; Pliny, Unionem; Virgil, Baccham Concheam;
if this Merchant does, seek these Pearls. They have many names to be sought by: That which christ Here, and Theophrastus elsewhere, calls, a Pearl, Arianus calls Cynaedum; Lucian; Statius, Propertius, and Claudian,; Cicero, Gemmam; pliny, Unionem; Virgil, Baccham Concheam;
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and St. Jerom, rubri maris granum, a grain of the Red Sea. Thus the Names; a word of the Nature:
and Saint Jerome, rubri maris granum, a grain of the Read Sea. Thus the Names; a word of the Nature:
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They are Conchae, pretious Shells, conceived in Conchyliis, in Sea-fishes, which at the time of their conception, drinking the dew from Heaven, gravidae in partu enituntur Margaritas, are delivered of Pearles, together with their Spawns.
They Are Conchae, precious Shells, conceived in Conchyliis, in Sea-fishes, which At the time of their conception, drinking the due from Heaven, gravidae in partu enituntur Margaritas, Are Delivered of Pearls, together with their Spawns.
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These goodly Pearles, the Merchant seeks, and emblemed in these, every man NONLATINALPHABET, seeks some Good, and to his knowledge, (as the Philosopher saies) NONLATINALPHABET, the Chiefest good.
These goodly Pearls, the Merchant seeks, and emblemed in these, every man, seeks Some Good, and to his knowledge, (as the Philosopher Says), the Chiefest good.
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Our souls at first, like Needles of a Diall, were touched with the Magneticall tincture of Gods Image, poynting at Him, the Pole;
Our Souls At First, like Needles of a Dial, were touched with the Magnetical tincture of God's Image, pointing At Him, the Pole;
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till sin, like the Onyons of Egypt, and the presence of the Adamant in our hearts, bends our thoughts another way;
till since, like the Onions of Egypt, and the presence of the Adamant in our hearts, bends our thoughts Another Way;
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like Children newborn, we still seek some Breast to suck, and with the confounded Linguists at Babell, lisp out some language:
like Children newborn, we still seek Some Breast to suck, and with the confounded Linguists At Babel, lisp out Some language:
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with Ixion, taking the Cloud for Juno, a Glasse for a Pearle, Jacob for Esau. Mans Soul is a seeking-Creature,
with Ixion, taking the Cloud for Juno, a Glass for a Pearl, Jacob for Esau men Soul is a seeking-Creature,
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and for lack of the chiefest, must have some, though but apparent Good.
and for lack of the chiefest, must have Some, though but apparent Good.
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Hence it comes to passe, that this brittle glassie sea of the World, that should be the Chanell to convey us,
Hence it comes to pass, that this brittle glassy sea of the World, that should be the Channel to convey us,
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and our perspective Glasse, to look up to Heaven, proves our Harbour, and our Looking-glasse.
and our perspective Glass, to look up to Heaven, Proves our Harbour, and our Looking glass.
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This gavefewell to that faction, betwixt the Academicks, and the Peripateticks, both of them confessing, that NONLATINALPHABET, the object of the Will, was that which is good:
This gavefewell to that faction, betwixt the Academics, and the Peripatetics, both of them confessing, that, the Object of the Will, was that which is good:
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The one said, NONLATINALPHABET, but apparent good; the other, NONLATINALPHABET, true good. Aristotle joyned both, or quicquid sub specie boni, whatsoever seemes good:
The one said,, but apparent good; the other,, true good. Aristotle joined both, or quicquid sub specie boni, whatsoever seems good:
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And that is meant by goodly Pearles, so called, not because they are all so, but because they all seem to be so.
And that is meant by goodly Pearls, so called, not Because they Are all so, but Because they all seem to be so.
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True Good, is a conformity with the will of God, archetypa, not with the will of man.
True Good, is a conformity with the will of God, archetypa, not with the will of man.
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Some are simply evill, as sensuality, sinfull pleasure: Some NONLATINALPHABET, neither Good nor Evill, but NONLATINALPHABET, as they are used;
some Are simply evil, as sensuality, sinful pleasure: some, neither Good nor Evil, but, as they Are used;
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these are the Goods of Fortune, (as they call them) Honour, Riches.
these Are the Goods of Fortune, (as they call them) Honour, Riches.
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Some truly Good, yet not the chiefe Good, because referred to a chiefer, or Architectonicall end,
some truly Good, yet not the chief Good, Because referred to a chiefer, or Architectonical end,
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as Prudence, and Morall vertues, though Austin in Heathens, calls them, splendida peccata, glittering sins.
as Prudence, and Moral Virtues, though Austin in heathens, calls them, splendida Peccata, glittering Sins.
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Well then, no wonder, if (as Varro saith, and the Father of Hippo secondeth him, in his Civitate Dei) there were three hundred opinions in the language of my Text, concerning these Pearles.
Well then, no wonder, if (as Varro Says, and the Father of Hippo secondeth him, in his Civitate Dei) there were three hundred opinions in the language of my Text, Concerning these Pearls.
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As truth is is one, so Errour is infinite;
As truth is is one, so Error is infinite;
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and yet they were ignorant of the Law, the Jewish Targum Cabala, and Sanhedrim, which Interpreters comprise within these Pearls.
and yet they were ignorant of the Law, the Jewish Targum Cabala, and Sanhedrim, which Interpreters comprise within these Pearls.
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O the endlesse search of these inferiour things! we may seek them, but not rest in them.
O the endless search of these inferior things! we may seek them, but not rest in them.
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Seeking is a motion, motion argues imperfection, so does Pearles in the plurall number: Martha carked for many things, there was but one thing needfull.
Seeking is a motion, motion argues imperfection, so does Pearls in the plural number: Martha carked for many things, there was but one thing needful.
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It is wittily at least observed by Origen, that God put no lo, it was good upon that day,
It is wittily At least observed by Origen, that God put no lo, it was good upon that day,
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when the light was divided from the darknesse; nor must we put any rest in these Pearls.
when the Light was divided from the darkness; nor must we put any rest in these Pearls.
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For to instance in a few:
For to instance in a few:
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What is Pleasure, but a pill in Sugar? Beauty, but a painted Snake? Honour,
What is Pleasure, but a pill in Sugar? Beauty, but a painted Snake? Honour,
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but a blast of idle Winde? Riches, but a smile of Fortune? and all the Wealth the World hath piled together,
but a blast of idle Wind? Riches, but a smile of Fortune? and all the Wealth the World hath piled together,
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but Obelisks of vanity? Let some Gallants condemn this, as the voice of a melancholick Schollar;
but Obelisks of vanity? Let Some Gallants condemn this, as the voice of a melancholic Scholar;
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yet, I know a day will come, when, Eccles. 12. 3. the keepers of their house of clay shall tremble, those that look out of the windowes shall be darkened,
yet, I know a day will come, when, Eccles. 12. 3. the keepers of their house of clay shall tremble, those that look out of the windows shall be darkened,
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and Death shall gnaw upon them like sheep: then they shall confesse, that none, nor all these, can give their souls content.
and Death shall gnaw upon them like sheep: then they shall confess, that none, nor all these, can give their Souls content.
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There is one pretious Pearle, that neither Prince nor People, Men, nor Angells, have in their keeping;
There is one precious Pearl, that neither Prince nor People, Men, nor Angels, have in their keeping;
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Heighth nor Depth, Principalities nor Powers, Life nor Death, can take away; and that is, NONLATINALPHABET, this one pretious Pearl.
Height nor Depth, Principalities nor Powers, Life nor Death, can take away; and that is,, this one precious Pearl.
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So we are passed to the third part or parallel, where observe this method: first, seek; then finde.
So we Are passed to the third part or parallel, where observe this method: First, seek; then find.
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God answers every man to, nay, above his expectation: Saul sought Asses, and found a Crown;
God answers every man to, nay, above his expectation: Saul sought Asses, and found a Crown;
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the Milesian fishers, Fishes, and found a golden Trivet; the Merchant sought Pearls of lesse price, and found one of greater price.
the Milesian Fishers, Fish, and found a golden Trivet; the Merchant sought Pearls of less price, and found one of greater price.
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This Pearl is but one, and yet instar omnia, it comprises all.
This Pearl is but one, and yet instar omnia, it comprises all.
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Plinie calls it an Union, and what is it else, but an union of God and Man into one person? of God and Mankinde into one Covenant? One,Pliny calls it an union, and what is it Else, but an Union of God and Man into one person? of God and Mankind into one Covenant? One,
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because Truth (as the Schoolman saith upon this place) is in divisa, undivided, as the Trinity in Athanasius his Creed.
Because Truth (as the Schoolman Says upon this place) is in divisa, undivided, as the Trinity in Athanasius his Creed.
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This Pearle was sought, because promised in the Law, but found in the Gospell.
This Pearl was sought, Because promised in the Law, but found in the Gospel.
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Abraham made his Servant put his hand under his thigh, and swear, (as Isiodore Pelusiota saies) by Christ, that was to come out of those loyns.Abraham made his Servant put his hand under his thigh, and swear, (as Isidore Pelusiota Says) by christ, that was to come out of those loins.
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The Massorites sought this Pearle out of the profound Sea of Curiosities; Rabbins and Jewes, amongst Thrones, Palaces, and Principalities;
The Massorites sought this Pearl out of the profound Sea of Curiosities; Rabbis and Jews, among Thrones, Palaces, and Principalities;
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and it is more than probable, that the NONLATINALPHABET, or Popular sort, sought but an earthly Prince.
and it is more than probable, that the, or Popular sort, sought but an earthly Prince.
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But, as Mercury in the Fable, sent the Husbandman a Golden Hatchet, who petitioned but for an Iron one;
But, as Mercury in the Fable, sent the Husbandman a Golden Hatchet, who petitioned but for an Iron one;
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so the carnall Jewes seeking but an earthly Messias, found an Emanuel: NONLATINALPHABET, I have found, saies the Mathematician,
so the carnal Jews seeking but an earthly Messias, found an Emmanuel:, I have found, Says the Mathematician,
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and what? but the Rule of Algebra. Italiam! cryed, Aeneas, and novum orbem! Columbus, but at the ken of an earthen shoar:
and what? but the Rule of Algebra. Italiam! cried, Aeneas, and novum orbem! Columbus, but At the ken of an earthen shore:
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NONLATINALPHABET, We have seen his Star, (saies the Wise-men); but when they had seen the Babe, NONLATINALPHABET, they rejoyced exceedingly. And so this Merchant,
, We have seen his Star, (Says the Wise men); but when they had seen the Babe,, they rejoiced exceedingly. And so this Merchant,
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when he had found NONLATINALPHABET, this one Pearl of great price. Many things have been esteemed pretious:
when he had found, this one Pearl of great price. Many things have been esteemed precious:
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Gyges his Ring, by which he went invisible; Vulcan 's Panoplie, that was falsly reported to secure from all Weapons;Gyges his Ring, by which he went invisible; Megalo is Panoply, that was falsely reported to secure from all Weapons;
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Aesculapius his Herbe Panace, to cure all Diseases; NONLATINALPHABET, to contain all curiosities: the Palm in Plinie, to minister all things necessarie for Meat, Drink, Cloathing, and Building:Aesculapius his Herb Panace, to cure all Diseases;, to contain all curiosities: the Palm in Pliny, to minister all things necessary for Meat, Drink, Clothing, and Building:
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the pretious Stone Opalum, to have the vertue of all Stones ▪ the brightnesse of the Carbuncle, purple colour of the Amethist, the amiable greennesse of the Emerald;
the precious Stone Opalum, to have the virtue of all Stones ▪ the brightness of the Carbuncle, purple colour of the Amethyst, the amiable greenness of the Emerald;
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all these were nothing to this one pretious Pearl. There is a Pearle Gemites, wherein appears a hand in hand;
all these were nothing to this one precious Pearl. There is a Pearl Gemites, wherein appears a hand in hand;
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that is this Pearle, Christ Jesus, and his Kingdome, wherein God and Man are joyned hand in hand, and NONLATINALPHABET, God with us.
that is this Pearl, christ jesus, and his Kingdom, wherein God and Man Are joined hand in hand, and, God with us.
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Well then, get this Philosophers Stone, and thou needs want no Gold of the Sanctuary; this most pretious Pearl, so pretious, that it is beyond all conceptions transcendant:
Well then, get this Philosophers Stone, and thou needs want no Gold of the Sanctuary; this most precious Pearl, so precious, that it is beyond all conceptions Transcendent:
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Reason cannot fathom it, but is at a stand;
Reason cannot fathom it, but is At a stand;
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Scripture expresses, that it is unexpressible, Phil. 4. 7. Eye hath not seen, ear hath not heard,
Scripture Expresses, that it is unexpressible, Philip 4. 7. Eye hath not seen, ear hath not herd,
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neither hath it entred into the heart of man. The Saints at the sense of it, are rapt into an Extasie; Cherubims vail their faces:neither hath it entered into the heart of man. The Saints At the sense of it, Are rapt into an Ecstasy; Cherubims Vail their faces:
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Sanctifying grace in man comes somewhat near it, which causeth joy in the heart unspeakable:
Sanctifying grace in man comes somewhat near it, which Causes joy in the heart unspeakable:
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and yet there is as great a disproportion, as for a Star that is enlightned by the Sun, to expresse the whole glory of the Sun. The World is but a painted Map, the reall Vision is in Heaven:
and yet there is as great a disproportion, as for a Star that is enlightened by the Sun, to express the Whole glory of the Sun. The World is but a painted Map, the real Vision is in Heaven:
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all Creatures are but Raies and Spangles, from this Pearle that sits upon the Throne; and keepes the Keyes of Life.
all Creatures Are but Rays and Spangle's, from this Pearl that sits upon the Throne; and keeps the Keys of Life.
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Tell me then, poor soul, what if this World were as the Gardens of Alcinous, Elysian fields, or Paradise;
Tell me then, poor soul, what if this World were as the Gardens of Alcinous, Elysian fields, or Paradise;
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the Rivers run with Nectar, the Fields brought forth Ambrosie, Hyacinth, and Moly;
the rivers run with Nectar, the Fields brought forth Ambrosie, Hyacinth, and Moly;
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thy Ways were strowen with Carpets, thy Head crowned with Rose-buds, each Tree were as the Tree of Life,
thy Ways were strewn with Carpets, thy Head crowned with Rosebuds, each Tree were as the Tree of Life,
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or Apples of the Hesperides; the Heavens were a Globe of Gold, the Earth a Centre of Diamond, the Clouds shoured down pretious Pearles,
or Apples of the Hesperides; the Heavens were a Globe of Gold, the Earth a Centre of Diamond, the Clouds showered down precious Pearls,
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like Gold in Diana 's lap;
like Gold in Diana is lap;
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each Man were an Orpheus or Amphion, with Musicks harmonious charm, to set Devotion on the Wing:
each Man were an Orpheus or Amphion, with Musics harmonious charm, to Set Devotion on the Wing:
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Tell me, whether this one pretious Pearl being found, thou wilt not sell all that thou hast, and buy it?
Tell me, whither this one precious Pearl being found, thou wilt not fell all that thou hast, and buy it?
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So we are come to the last Parallel, or fourth River of our Paradise, NONLATINALPHABET, He went, and sold.
So we Are come to the last Parallel, or fourth River of our Paradise,, He went, and sold.
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Grace is nimble heel'd, will not stand still, when it is transported with an Object, but moves unto it, as grave things to the Centre.
Grace is nimble heeled, will not stand still, when it is transported with an Object, but moves unto it, as grave things to the Centre.
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The Merchant sought this Pearl before he found it, and when he had found it, he still went on.
The Merchant sought this Pearl before he found it, and when he had found it, he still went on.
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A Christian moves in a Circle, that point that ends one motion, like a Terminus communis, begins another. Standing water corrupts.
A Christian moves in a Circle, that point that ends one motion, like a Terminus Communis, begins Another. Standing water corrupts.
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Go we must for this Pearl, and yet we need not farr;
Go we must for this Pearl, and yet we need not Far;
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Pilgrimages to the Holy Land, and to the Tombs of Saints, are now out of date;
Pilgrimages to the Holy Land, and to the Tombs of Saints, Are now out of date;
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Heaven, in this Sunshine of the Gospell, is to be found every where. Go, but not from thine own Pastour, in every Church.
Heaven, in this Sunshine of the Gospel, is to be found every where. Go, but not from thine own Pastor, in every Church.
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Revel. 22. 17. The Spirit, and the Bride saies, Come: Revel. 22. 17. The Spirit, and the Bride Says, Come:
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Let him that is athirst come, and whosoever will, let him take the water of life freely. Let him that is athirst come, and whosoever will, let him take the water of life freely.
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And yet he went, and sold. That which cost our Saviour his Blood, must cost us something.
And yet he went, and sold. That which cost our Saviour his Blood, must cost us something.
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Though we have nothing but what we have received, yet, God must receive of that which we have:
Though we have nothing but what we have received, yet, God must receive of that which we have:
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Or if we have any thing, it is but sin.
Or if we have any thing, it is but since.
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Let us cut off our Hand of revenge, pluck out our Eye of lust, belch out our Heart of pride,
Let us Cut off our Hand of revenge, pluck out our Eye of lust, belch out our Heart of pride,
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and sell our selves, that we may buy our Saviour.
and fell our selves, that we may buy our Saviour.
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This is to sell all that we have, not for a new Inheritance in a New England, under a new Discipline;
This is to fell all that we have, not for a new Inheritance in a New England, under a new Discipline;
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this is with Demosthenes, to buy repentance to be repented of, which some of them confesses:
this is with Demosthenes, to buy Repentance to be repented of, which Some of them Confesses:
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Others, like the mured Anchorit at Bruxells, bites-in the lip, and dissembles, and sees their exchange to be like his, that gave golden Armour for Brasen, but too late.
Others, like the mured Anchorit At Brussels, bites-in the lip, and dissembles, and sees their exchange to be like his, that gave golden Armour for Brazen, but too late.
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We must sell all to buy Heaven:
We must fell all to buy Heaven:
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Shall Creates of Thebes throw his Gold into the Sea, for purchase of Philosophy, and shall not we for Christ? Many in Hadrians time, lost their goods, their lives, in following that false Messias, that styled himself Benchochab, the son of a Star;
Shall Creates of Thebes throw his Gold into the Sea, for purchase of Philosophy, and shall not we for christ? Many in Hadrians time, lost their goods, their lives, in following that false Messias, that styled himself Benchochab, the son of a Star;
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but proved Bencozba, the son of a Lie.
but proved Bencozba, the son of a Lie.
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But he that followes Christ, shall gain his life, and fight under that Banner that Constantine saw, with this inscription,
But he that follows christ, shall gain his life, and fight under that Banner that Constantine saw, with this inscription,
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and the apparition of the Crosse, or rather crucified Saviour, NONLATINALPHABET, In this, overcome. What then,
and the apparition of the Cross, or rather Crucified Saviour,, In this, overcome. What then,
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if we had the whole World to cast in counterpoise with this Pearl, it were NONLATINALPHABET, not worthy of it,
if we had the Whole World to cast in counterpoise with this Pearl, it were, not worthy of it,
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but as the dust of the Ballance in comparison. We are like Sun-Dialls, unlesse It shine;
but as the dust of the Balance in comparison. We Are like Sun-Dialls, unless It shine;
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blaze Torches, Tapers, Candles, all Stars at once are of no use;
blaze Torches, Tapers, Candles, all Stars At once Are of no use;
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flow Riches, Honour, Strength, Wives, Friends, Children, to our contentment, without this Sun of Righteousnesse, it is still night.
flow Riches, Honour, Strength, Wives, Friends, Children, to our contentment, without this Sun of Righteousness, it is still night.
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Lesser Pearles may be Copies of Gods Grace;
Lesser Pearls may be Copies of God's Grace;
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but without Seal, Cyphers of no value, unlesse the Unity in the Trinity be joyned with them.
but without Seal, Ciphers of no valve, unless the Unity in the Trinity be joined with them.
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We cannot conceive so great a number of earthly things, but still more may be added, more desired:
We cannot conceive so great a number of earthly things, but still more may be added, more desired:
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but, he that hath this Pearle, is ravished in spirit, cannot conceive more, hath contentment in minde, cannot desire more, his Cup doth overflow:
but, he that hath this Pearl, is ravished in Spirit, cannot conceive more, hath contentment in mind, cannot desire more, his Cup does overflow:
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To the fruition, and beatificall vision whereof, God of his mercy bring us.
To the fruition, and beatifical vision whereof, God of his mercy bring us.
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NONLATINALPHABET. A SERMON, Preached at the Ordination of MINISTERS. The Text, Revel. 3. 19. Be Zealous.
. A SERMON, Preached At the Ordination of MINISTERS. The Text, Revel. 3. 19. Be Zealous.
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THIS word is one of the last, uttered by Him, who is Alpha and Omega, the First and the Last, to the Church of Laodicea, the last of the seven Churches of Afia: A golden Lesson delivered by Him, that stands in the midst of the seven golden Candlesticks, girded about his Papps with a golden Girdle, counselling us to buy Gold tryed with the fire.
THIS word is one of the last, uttered by Him, who is Alpha and Omega, the First and the Last, to the Church of Laodicea, the last of the seven Churches of Afia: A golden lesson Delivered by Him, that Stands in the midst of the seven golden Candlesticks, girded about his Paps with a golden Girdle, counseling us to buy Gold tried with the fire.
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A light shining from Him, that holds the light of the seven Stars in his right hand, whose countenance shines as the lightning.
A Light shining from Him, that holds the Light of the seven Stars in his right hand, whose countenance shines as the lightning.
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A burning Coal of Affection sent from his Altar, the feet of whose affections burns as fine Brasse in a Furnace, to in flame the key-cold affections of the luke-warm Laodiceans. NONLATINALPHABET, Be zealous.
A burning Coal of Affection sent from his Altar, the feet of whose affections burns as fine Brass in a Furnace, to in flame the key-cold affections of the lukewarm Laodiceans., Be zealous.
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The Angels of these seven Planet-moving Churches, are compared here to seven Stars;
The Angels of these seven Planet-moving Churches, Are compared Here to seven Stars;
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yet, all of them borrowing their light from that Son of Man, Christ Jesus, that shines in the midst of them.
yet, all of them borrowing their Light from that Son of Man, christ jesus, that shines in the midst of them.
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The Angell of the Church of Laodicea, is ranked here like the Moon, the last in the Sphear of this heavenly Vision:
The Angel of the Church of Laodicea, is ranked Here like the Moon, the last in the Sphere of this heavenly Vision:
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As the Moon waining from grace, she hath left her first love; as the Moon eclipsed, she is poor, and blinde, and naked;
As the Moon waining from grace, she hath left her First love; as the Moon eclipsed, she is poor, and blind, and naked;
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as the Moon seeming the greatest in her own eyes, I am rich, increased in goods,
as the Moon seeming the greatest in her own eyes, I am rich, increased in goods,
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and stand in need of nothing, when she is the least of the Stars, wretched and miserable;
and stand in need of nothing, when she is the least of the Stars, wretched and miserable;
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as the Moon, bemoystening all things with watry humours, not with dew-dropping tears of repentance, but with carnall humours to be repented of;
as the Moon, bemoystening all things with watery humours, not with dew-dropping tears of Repentance, but with carnal humours to be repented of;
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Repent, and do thy first works. As the Moon, neither hot nor cold in it selfe, they are luke-warme; so hot, as still Professors; repent, and do thy First works. As the Moon, neither hight nor cold in it self, they Are lukewarm; so hight, as still Professors;
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so cold, as but hypocriticall disguisers:
so cold, as but hypocritical disguisers:
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As the Moon, the Fountain of coldnesse to others, befreezing the well-springs of Grace, and sluces of Charity;
As the Moon, the Fountain of coldness to Others, befreezing the wellsprings of Grace, and sluices of Charity;
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thus this poor Church is sick, quid faciet? what shall she do? To what Gilead shall she resort for Balm? Come all you that are sick,
thus this poor Church is sick, quid faciet? what shall she do? To what Gilead shall she resort for Balm? Come all you that Are sick,
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and here is one salve for every soar, made up by the Physitian of the Soul, in this one Electuary, Zeal. If thy Grace be waining, Zeal will increase it;
and Here is one salve for every soar, made up by the physician of the Soul, in this one Electuary, Zeal. If thy Grace be waining, Zeal will increase it;
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if thou be poor, Zeal will present thee Gold tryed in the fire; if thou be blinde, Zeal is a Collyrium or Eye-salve, to annoint thine Eyes withall:
if thou be poor, Zeal will present thee Gold tried in the fire; if thou be blind, Zeal is a Collyrium or Eyesalve, to anoint thine Eyes withal:
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if thou beest naked, Zeal is a Garment to cover thy nakednesse withall;
if thou Best naked, Zeal is a Garment to cover thy nakedness withal;
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if thy Soul be drowned with a deluge of carnall humours, Zeal is a flame to drye it;
if thy Soul be drowned with a deluge of carnal humours, Zeal is a flame to dry it;
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if thou be luke-warm, Zeal is a fire to kindle thee; if thy Heart be frozen, Zeal is a heat to thaw it: NONLATINALPHABET, Be zealous.
if thou be lukewarm, Zeal is a fire to kindle thee; if thy Heart be frozen, Zeal is a heat to thaw it:, Be zealous.
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It containes an Exhortation, brought in by way of illation, with this Illative, NONLATINALPHABET, As many as I love, I rebuke and chasten:
It contains an Exhortation, brought in by Way of illation, with this Illative,, As many as I love, I rebuke and chasten:
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NONLATINALPHABET, Be zealous therefore: God loves us, therefore we must be zealous, for zeal is more then an ordinary heat of love.
, Be zealous Therefore: God loves us, Therefore we must be zealous, for zeal is more then an ordinary heat of love.
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God, who is infinite, loved his Church infinitely;
God, who is infinite, loved his Church infinitely;
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the Church, which is his Darling, must love him fervently, this fervency of love is zeal.
the Church, which is his Darling, must love him fervently, this fervency of love is zeal.
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Because he rebukes us, we must be zealous, inkindled with zeal of anger at those sins, that he rebukes us for, moved with a zeal of love towards God,
Because he rebukes us, we must be zealous, enkindled with zeal of anger At those Sins, that he rebukes us for, moved with a zeal of love towards God,
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for rebuking us with Words, when he might afflict us with Swords.
for rebuking us with Words, when he might afflict us with Swords.
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Zealous, because he chastens us with Rods, and not with Scorpions, sparkling with the fire of zeal at sin that chastises us,
Zealous, Because he chastens us with Rods, and not with Scorpions, sparkling with the fire of zeal At since that chastises us,
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but zealous of those sparks of Gods love and mercy, that chastises, and subdues sin in us: NONLATINALPHABET, Be zealous.
but zealous of those sparks of God's love and mercy, that chastises, and subdues since in us:, Be zealous.
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The word hath its name from NONLATINALPHABET, to seeth, and NONLATINALPHABET from the Greek Letter Z, the sound that liquor makes in seething:
The word hath its name from, to sees, and from the Greek letter Z, the found that liquour makes in seething:
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Seething presupposes boyling, boyling heating, heating fire:
Seething presupposes boiling, boiling heating, heating fire:
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This fire is affection, the seething pot the soul, Knowledge the fuell, prayer and meditation the bellowes;
This fire is affection, the seething pot the soul, Knowledge the fuel, prayer and meditation the bellows;
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these inflame the heart, and soul, and conscience, and every faculty of the inward Man;
these inflame the heart, and soul, and conscience, and every faculty of the inward Man;
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neither staies it there, but sparkles out into the outward Man, the tongue is tipped with zeal, the eye sparkles with zeal, the hand brandishes the sword of zeal, the feet are shod with zeal, all are zealous at once for the Lord of Hostes.
neither stays it there, but sparkles out into the outward Man, the tongue is tipped with zeal, the eye sparkles with zeal, the hand Brandishes the sword of zeal, the feet Are shod with zeal, all Are zealous At once for the Lord of Hosts.
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This heat of zeal, if it be right tempered, in a fit quantity, as heat in the third Degree, is an Antidote against vice, a Cordiall in afflictions, a purger of corruptions:
This heat of zeal, if it be right tempered, in a fit quantity, as heat in the third Degree, is an Antidote against vice, a Cordial in afflictions, a purger of corruptions:
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But if it be too hot, as in the fourth of fifth Degree, it becomes a poyson, a wildfire, that no waters, scarce many waters, scarce the milk of the Gospell, will queneh:
But if it be too hight, as in the fourth of fifth Degree, it becomes a poison, a wildfire, that no waters, scarce many waters, scarce the milk of the Gospel, will queneh:
cc-acp cs pn31 vbb av j, c-acp p-acp dt ord pp-f ord n1, pn31 vvz dt n1, dt n1, cst dx n2, av-j d n2, av-j dt n1 pp-f dt n1, vmb vvi:
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It is a fire that burnes without knowledge, as Ch•ysogonus his pot at Rome, seethes without any fire of knowledge at all;
It is a fire that burns without knowledge, as Ch•ysogonus his pot At Room, Seethes without any fire of knowledge At all;
pn31 vbz dt n1 cst vvz p-acp n1, c-acp np1 po31 n1 p-acp vvb, vvz p-acp d n1 pp-f n1 p-acp d;
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it is an ignis fatuus, a blinde fire, leading us in a blinde way; this blinde way is the broad way, that leads to destruction.
it is an ignis fatuus, a blind fire, leading us in a blind Way; this blind Way is the broad Way, that leads to destruction.
pn31 vbz dt fw-la fw-la, dt j n1, vvg pno12 p-acp dt j n1; d j n1 vbz dt j n1, cst vvz p-acp n1.
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In briefe, the word NONLATINALPHABET, [ Zeal ] generally taken, is an earnest affection to any thing;
In brief, the word, [ Zeal ] generally taken, is an earnest affection to any thing;
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NONLATINALPHABET, a thing indifferent, neither good nor bad;
, a thing indifferent, neither good nor bad;
, dt n1 j, dx j ccx j;
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and yet, either good or bad, as the thing to which it is referred differences it:
and yet, either good or bad, as the thing to which it is referred differences it:
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When it soars aloft at Heaven, and the Sun of righteousnesse, then it is a Phoenix of vertues;
When it soars aloft At Heaven, and the Sun of righteousness, then it is a Phoenix of Virtues;
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for this, Phineas his Sword, imitating the flaming Sword of the Cherubim; and blind Samuel his zeal, though not blinde zeal, is commended.
for this, Phinehas his Sword, imitating the flaming Sword of the Cherubin; and blind Samuel his zeal, though not blind zeal, is commended.
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By this, one of the Apostles conquered more, then he that was the greatest Conquerour.
By this, one of the Apostles conquered more, then he that was the greatest Conqueror.
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Scipio, by conquering Africk, was called Africanus; but Simon, by conquest of Zeal, was called Zelotes; this Conquest was Heaven, a greater than can be imagined in somnio Sc•pionis. This Simon was not Simon Peter, for his Motto was not Zeal, but Love; Simon, lovest thou me? But it was Simon the Canaanite, not of the land of Canaan, with Caph, that comes from a Root that signifies, he was made vile;Scipio, by conquering Africa, was called Africanus; but Simon, by conquest of Zeal, was called Zealots; this Conquest was Heaven, a greater than can be imagined in Somnio Sc•pionis. This Simon was not Simon Peter, for his Motto was not Zeal, but Love; Simon, Lovest thou me? But it was Simon the Canaanite, not of the land of Canaan, with Caph, that comes from a Root that signifies, he was made vile;
np1, p-acp j-vvg np1, vbds vvn np1; p-acp np1, p-acp n1 pp-f n1, vbds vvn np1; d n1 vbds n1, dt jc cs vmb vbi vvn p-acp fw-la np1. d np1 vbds xx np1 np1, p-acp po31 n1 vbds xx n1, p-acp vvb; np1, vv2 pns21 pno11? p-acp pn31 vbds np1 dt n1, xx pp-f dt n1 pp-f np1, p-acp np1, cst vvz p-acp dt n1 cst vvz, pns31 vbds vvn j;
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but written with Kuph, comming from a Root in Pihel Kinne, and signifies, He was moved with zeal.
but written with Kuph, coming from a Root in Pihel Kin, and signifies, He was moved with zeal.
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But Zeal, when it lookes asquint, and is not fixed upon the right object, when, Icarus - like, it towers aloft, without the wings of Knowledge;
But Zeal, when it looks asquint, and is not fixed upon the right Object, when, Icarus - like, it towers aloft, without the wings of Knowledge;
p-acp n1, c-crq pn31 vvz av, cc vbz xx vvn p-acp dt j-jn n1, c-crq, np1 - zz, pn31 vvz av, p-acp dt n2 pp-f n1;
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when, like an unruly flame, bursting out of the Furnace, it sets our neighbours house on fire, it's vitious, bitter as Colliquintida; for which, St. James calls it, NONLATINALPHABET, bitter zeal. The zeal here meant is in Nature, true zeal, in regard of the object, zeal according to knowledge, in degree, moderate zeal. NONLATINALPHABET, Be zealous.
when, like an unruly flame, bursting out of the Furnace, it sets our neighbours house on fire, it's vicious, bitter as Colliquintida; for which, Saint James calls it,, bitter zeal. The zeal Here meant is in Nature, true zeal, in regard of the Object, zeal according to knowledge, in degree, moderate zeal., Be zealous.
c-crq, av-j dt j n1, vvg av pp-f dt n1, pn31 vvz po12 ng1 n1 p-acp n1, pn31|vbz j, j c-acp n1; p-acp r-crq, n1 np1 vvz pn31,, j n1. dt n1 av vvn vbz p-acp n1, j n1, p-acp n1 pp-f dt n1, n1 vvg p-acp n1, p-acp n1, j n1., vbb j.
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The party exhorting was Zelotypus, a zealous God, out of whose mouth went a sharp two-edged Sword.
The party exhorting was Zelotypus, a zealous God, out of whose Mouth went a sharp two-edged Sword.
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The parties exhorted, the lukewarm Laodiceans, whom neither sincerity had made hot, nor hypocrisie would suffer to be cold.
The parties exhorted, the lukewarm Laodiceans, whom neither sincerity had made hight, nor hypocrisy would suffer to be cold.
dt n2 vvd, dt j np1, ro-crq dx n1 vhd vvn j, ccx n1 vmd vvi pc-acp vbi j-jn.
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The thing exhorted to, is Zeal; Zeal, which when it is true, drives out the distempered feavourish heat of opinion, that brainsick frenzie heat of obstinacy,
The thing exhorted to, is Zeal; Zeal, which when it is true, drives out the distempered Favourish heat of opinion, that brainsick frenzy heat of obstinacy,
dt n1 vvd p-acp, vbz n1; n1, r-crq c-crq pn31 vbz j, vvz av dt j-vvn j n1 pp-f n1, cst j n1 n1 pp-f n1,
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and cures the senslesse security of that Lethargy of sin. NONLATINALPHABET, Be Zealous. It cannot be divided into many Propositions, for it is but one, and that implicite;
and cures the senseless security of that Lethargy of since., Be Zealous. It cannot be divided into many Propositions, for it is but one, and that implicit;
cc vvz dt j n1 pp-f d n1 pp-f n1., vbb j. pn31 vmbx vbi vvn p-acp d n2, c-acp pn31 vbz p-acp crd, cc cst j;
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nor into many words, for it is but one, though explicite;
nor into many words, for it is but one, though explicit;
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yet, consisting of many Letters, and that without superstition, a sacred septenary, which like the seven heads of Nilus, meets all in one Chanell:
yet, consisting of many Letters, and that without Superstition, a sacred septenary, which like the seven Heads of Nilus, meets all in one Channel:
av, vvg pp-f d n2, cc cst p-acp n1, dt j j-jn, r-crq av-j dt crd n2 pp-f np1, vvz d p-acp crd n1:
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but here is the difference, the heads of Nilus are scarce known; the Head of zeal, well grounded knowledge, must be known:
but Here is the difference, the Heads of Nilus Are scarce known; the Head of zeal, well grounded knowledge, must be known:
cc-acp av vbz dt n1, dt n2 pp-f npg1 vbr av-j vvn; dt n1 pp-f n1, av vvn n1, vmb vbi vvn:
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Those that dwell near the heads of Nilus, with the found thereof are made deafe, and cannot hear;
Those that dwell near the Heads of Nilus, with the found thereof Are made deaf, and cannot hear;
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but those, in whose heads, or rather hearts, Zeal dwells, are made more judicious, and more quick to hear.
but those, in whose Heads, or rather hearts, Zeal dwells, Are made more judicious, and more quick to hear.
cc-acp d, p-acp rg-crq n2, cc av-c n2, n1 vvz, vbr vvn av-dc j, cc av-dc j pc-acp vvi.
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The word is one, the Proposition one, the Exhortation one, the point of Doctrine it yields is also one, Christians must be zealous. Be zealous;
The word is one, the Proposition one, the Exhortation one, the point of Doctrine it yields is also one, Christians must be zealous. Be zealous;
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is as much as if he had said, You Pastours, you People must be zealous.
is as much as if he had said, You Pastors, you People must be zealous.
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Though the Laodiceans (Angell and Church) be Christians in profession, yet not spoke to them alone,
Though the Laodiceans (Angel and Church) be Christians in profession, yet not spoke to them alone,
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but to all Christians, as the Oyntment poured on Aarons head, runs down to the skirts; All Christians must be zealous.
but to all Christians, as the Ointment poured on Aaron's head, runs down to the skirts; All Christians must be zealous.
cc-acp p-acp d np1, c-acp dt n1 vvd p-acp npg1 n1, vvz a-acp p-acp dt n2; d np1 vmb vbi j.
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All Scriptures, Prophets, Apostles, Saints, Evangelists, as so many Virgins with Oyle in their Lamps, yield fewell to this Torch of Zeal, by precept, by practice.
All Scriptures, prophets, Apostles, Saints, Evangelists, as so many Virgins with Oil in their Lamps, yield fuel to this Torch of Zeal, by precept, by practice.
av-d n2, n2, n2, n2, n2, c-acp av d n2 p-acp n1 p-acp po32 n2, vvb n1 p-acp d n1 pp-f n1, p-acp n1, p-acp n1.
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Noah 's zeal dryed the waters of the Flood, which overtopped the Mountains, and drowned the VVorld.Noah is zeal dried the waters of the Flood, which overtopped the Mountains, and drowned the World.
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Lot 's zeal, by a more holy fire, quenched the fire of Sodome, and preserved his life in Zoar. The brightnesse of Moses his zeal was admirable, outshining the brightnesse of his face, Exod, 32. 32. If thou wilt not forgive their sins, blot me out of the book which thou hast written. Blot me. Lot is zeal, by a more holy fire, quenched the fire of Sodom, and preserved his life in Zoar. The brightness of Moses his zeal was admirable, Outshining the brightness of his face, Exod, 32. 32. If thou wilt not forgive their Sins, blot me out of the book which thou hast written. Blot me.
n1 vbz n1, p-acp dt av-dc j n1, vvd dt n1 pp-f np1, cc vvd po31 n1 p-acp np1 dt n1 pp-f np1 po31 n1 vbds j, vvg dt n1 pp-f po31 n1, j, crd crd cs pns21 vm2 xx vvi po32 n2, vvb pno11 av pp-f dt n1 r-crq pns21 vh2 vvn. n1 pno11.
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Does Moses his zeal, as Eagles at the Sun, flie at things impossible? or does he wing his speech with Seraphick raptures, to elevate his Rhetorick to Him, that thunders in the Clouds? Or, is he rapt with St. Paul into the third Heaven, where he conceives things unutterable,
Does Moses his zeal, as Eagles At the Sun, fly At things impossible? or does he wing his speech with Seraphic raptures, to elevate his Rhetoric to Him, that Thunders in the Clouds? Or, is he rapt with Saint Paul into the third Heaven, where he conceives things unutterable,
vdz np1 po31 n1, c-acp n2 p-acp dt n1, vvb p-acp n2 j? cc vdz pns31 vvi po31 n1 p-acp j n2, pc-acp vvi po31 n1 p-acp pno31, cst vvz p-acp dt n2? cc, vbz pns31 vvn p-acp n1 np1 p-acp dt ord n1, c-crq pns31 vvz n2 j,
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and utters things unconceivable? Or, does he dart this by way of supposition, that he would be contented with damnation, upon condition of their salvation? it is uncertain:
and utters things unconceivable? Or, does he dart this by Way of supposition, that he would be contented with damnation, upon condition of their salvation? it is uncertain:
cc vvz n2 j? cc, vdz pns31 vvi d p-acp n1 pp-f n1, cst pns31 vmd vbi vvn p-acp n1, p-acp n1 pp-f po32 n1? pn31 vbz j:
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Yet, this is most certain, though he shot at rovers, Zeal bended the Bow, and drew the Arrow to the head.
Yet, this is most certain, though he shot At rovers, Zeal bent the Bow, and drew the Arrow to the head.
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Phinehas his heat of zeal, contrary to the nature of heat, stayed the Plague, and cleansed the aire,Phinehas his heat of zeal, contrary to the nature of heat, stayed the Plague, and cleansed the air,
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and by the fall of two, prevented the fall of thousands on his right hand, and ten thousands on his left.
and by the fallen of two, prevented the fallen of thousands on his right hand, and ten thousands on his left.
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David his zeal went through his bones, like the fury of a hectick Feavour, and brought him into a consumption, Psal. 119. 139. My zeal hath even consumed me, David his zeal went through his bones, like the fury of a hectic Favour, and brought him into a consumption, Psalm 119. 139. My zeal hath even consumed me,
np1 po31 n1 vvd p-acp po31 n2, av-j dt n1 pp-f dt j n1, cc vvd pno31 p-acp dt n1, np1 crd crd po11 n1 vhz av vvn pno11,
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because mine enemies have forgotten thy word. [ Mine enemies have forgotten thy word.
Because mine enemies have forgotten thy word. [ Mine enemies have forgotten thy word.
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] VVhat would he have done, if his friends, if himselfe had forgot it? Psal. 69. 9. The zeal of thine house hath eaten me up: ] What would he have done, if his Friends, if himself had forgotten it? Psalm 69. 9. The zeal of thine house hath eaten me up:
] q-crq vmd pns31 vhi vdn, cs po31 n2, cs px31 vhn vvd pn31? np1 crd crd dt n1 pp-f po21 n1 vhz vvn pno11 a-acp:
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that is, wasted me, consumed me, made me a Scheleton or Anatomy. Come on, and see Jehu 's zeal against Jezabel for the Lord of Hostes;
that is, wasted me, consumed me, made me a Scheleton or Anatomy. Come on, and see Jehu is zeal against Jezebel for the Lord of Hosts;
cst vbz, vvn pno11, vvd pno11, vvd pno11 dt n1 cc n1. vvb a-acp, cc vvi np1 vbz n1 p-acp np1 p-acp dt n1 pp-f n2;
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whose zeal, though not true, if it be commended, consider what true zeal would be.
whose zeal, though not true, if it be commended, Consider what true zeal would be.
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Esay 's terrible Trumpet was tipped with zeal, sounding a retreat to Idolatrous Judah and Jerusalem, Jeremiah 's zeal did boyl more fervently,Isaiah is terrible Trumpet was tipped with zeal, sounding a retreat to Idolatrous Judah and Jerusalem, Jeremiah is zeal did boil more fervently,
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then the seething pot he spyed in the North, against the sins of the people.
then the seething pot he spied in the North, against the Sins of the people.
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Our Saviour, the perfect pattern of zeal, though as meek as a Lambe in his own quarrell,
Our Saviour, the perfect pattern of zeal, though as meek as a Lamb in his own quarrel,
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yet zeal made him as fierce as a Lion in Gods, and that sparkling in words, Woe to thee Bethsaida; in deeds, to Peter in private, Get thee hehinde me Satan;
yet zeal made him as fierce as a lion in God's, and that sparkling in words, Woe to thee Bethsaida; in Deeds, to Peter in private, Get thee hehinde me Satan;
av n1 vvd pno31 p-acp j c-acp dt n1 p-acp n2, cc d vvg p-acp n2, n1 p-acp pno21 np1; p-acp n2, pc-acp np1 p-acp j, vvb pno21 vvd pno11 np1;
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to the prophaners of the Temple in publick, You have made my Temple a den of theeves.
to the profaners of the Temple in public, You have made my Temple a den of thieves.
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Zeal metamorphosed Paul, from a Persecutor to a Professor, a Preacher, a labourer in Christs Vineyard, one that laboured more then them all, a Martyr indeed, sacrificing his body for the truth;
Zeal metamorphosed Paul, from a Persecutor to a Professor, a Preacher, a labourer in Christ Vineyard, one that laboured more then them all, a Martyr indeed, sacrificing his body for the truth;
n1 j-vvn np1, p-acp dt n1 p-acp dt n1, dt n1, dt n1 p-acp npg1 n1, pi cst vvd av-dc cs pno32 d, dt n1 av, vvg po31 n1 p-acp dt n1;
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and, if wishes would have prevailed, Anathema pro populo, his soul also:
and, if wishes would have prevailed, Anathema Pro populo, his soul also:
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Neither could this heat of zeal be kept within him, but like the fire of Aetna, it burst out to others.
Neither could this heat of zeal be kept within him, but like the fire of Aetna, it burst out to Others.
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Tit. 2. 14. Be zealous of good works. Rom. 12. 11. Be fervent in spirit; fervency of spirit is but zeal, dressed in other attire.Tit. 2. 14. Be zealous of good works. Rom. 12. 11. Be fervent in Spirit; fervency of Spirit is but zeal, dressed in other attire.
np1 crd crd vbb j pp-f j n2. np1 crd crd vbb j p-acp n1; n1 pp-f n1 vbz p-acp n1, vvn p-acp j-jn n1.
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All those emblems in St. John 's vision, of a zeal-commanding Saviour, are but so many motives to zeal;
All those emblems in Saint John is vision, of a zeal-commanding Saviour, Are but so many motives to zeal;
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seven golden Candlesticks, burning with Lamps of zeal, a golden Girdle about his Papps, this Girdle (as that Ephes. 6.) is Zeal, Truth and Zeal must go together:
seven golden Candlesticks, burning with Lamps of zeal, a golden Girdle about his Paps, this Girdle (as that Ephesians 6.) is Zeal, Truth and Zeal must go together:
crd j n2, vvg p-acp n2 pp-f n1, dt j n1 p-acp po31 n2, d n1 (c-acp d np1 crd) vbz n1, n1 cc n1 vmb vvi av:
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These Papps are the two Testaments, from whence all truth flowes, upon which altar all zeal must be kindled.
These Paps Are the two Testaments, from whence all truth flows, upon which altar all zeal must be kindled.
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His eyes are a flame of fire: these eyes are Knowledge, this flame of fire is Zeal;His eyes Are a flame of fire: these eyes Are Knowledge, this flame of fire is Zeal;
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knowledge and zeal must go together. His feet like fine brasse, burning in a furnace: This brasse is stability and constancy, this burning brasse is zeal;
knowledge and zeal must go together. His feet like fine brass, burning in a furnace: This brass is stability and constancy, this burning brass is zeal;
n1 cc n1 vmb vvi av. po31 n2 av-j j n1, vvg p-acp dt n1: d n1 vbz n1 cc n1, d j-vvg n1 vbz n1;
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zeal and constancy must kisse each other. In his right hand seven stars: These Stars are so many Lamps, giving light to others;
zeal and constancy must kiss each other. In his right hand seven Stars: These Stars Are so many Lamps, giving Light to Others;
n1 cc n1 vmb vvi d n-jn. p-acp po31 j-jn n1 crd n2: d n2 vbr av d n2, vvg n1 p-acp n2-jn;
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for, they that have given up their names to Christ in Baptism, must be like John Baptist, lucernae ardentes, burning lights;
for, they that have given up their names to christ in Baptism, must be like John Baptist, Lucernae ardentes, burning lights;
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lights burning inwardly within themselves, shining outwardly to others. Christians must be zealous.
lights burning inwardly within themselves, shining outwardly to Others. Christians must be zealous.
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And that this our Christian zeal may be distinguished from an ignis erra•icus, or wandring fire of opinion;
And that this our Christian zeal may be distinguished from an ignis erra•icus, or wandering fire of opinion;
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an ignis fulminaris, or frensive fire of rebellion, let us examine the ground of this truth;
an ignis fulminaris, or frensive fire of rebellion, let us examine the ground of this truth;
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for all zeal is grounded upon truth, and all truth upon Christ, NONLATINALPHABET, the Truth.
for all zeal is grounded upon truth, and all truth upon christ,, the Truth.
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Hence it is, that Christians should be zealous, because for this cause, Tit. 2. 14. Christ gave himselfe for us, that he might redeem unto himselfe a peculiar reople, zealous of good works.
Hence it is, that Christians should be zealous, Because for this cause, Tit. 2. 14. christ gave himself for us, that he might Redeem unto himself a peculiar reople, zealous of good works.
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That Angel that appeared unto Moses in the burning bush, to the Prophets in a pillar of fire,
That Angel that appeared unto Moses in the burning bush, to the prophets in a pillar of fire,
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as speaking from God to Man, became NONLATINALPHABET, both God and Man, that Man for the glory of God might be zealous.
as speaking from God to Man, became, both God and Man, that Man for the glory of God might be zealous.
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He bought our salvation with pangs, and blood, and sweat, that we, zealous of piety and purity, might work out our salvation with fear and trembling.
He bought our salvation with pangs, and blood, and sweat, that we, zealous of piety and purity, might work out our salvation with Fear and trembling.
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He sweat blood in the Garden, he was beat with cords and whips, fainted under the Crosse in the way, was fastned to it with nails, pierced with a spear, assaulted by Satan, Hell,
He sweat blood in the Garden, he was beatrice with cords and whips, fainted under the Cross in the Way, was fastened to it with nails, pierced with a spear, assaulted by Satan, Hell,
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and all our sins at once, that we might be covered with righteousnesse as with a roab,
and all our Sins At once, that we might be covered with righteousness as with a robe,
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and cloathed with zeal as a garment.
and clothed with zeal as a garment.
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The Turks are zealous of their Mahomet, the Sidonians of Bell and Dragon, the Priests of Baal of their Idoll, the Papists for their Reliques, Crucifixes, Images;
The Turks Are zealous of their Mahomet, the Sidonians of Bell and Dragon, the Priests of Baal of their Idol, the Papists for their Relics, Crucifixes, Images;
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the Jesuits of their Ignatius Loyola, each Sect of their own superstitions:
the Jesuits of their Ignatius Loyola, each Sect of their own superstitions:
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Then, shal not Christians be zealous for Christ, who, zealous of our salvation, gave himselfe for us, that we might be zealous of good works?
Then, shall not Christians be zealous for christ, who, zealous of our salvation, gave himself for us, that we might be zealous of good works?
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Secondly, Christians must be zealous, because zeal is the life and soul of Christianity;
Secondly, Christians must be zealous, Because zeal is the life and soul of Christianity;
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that which the Bellowes are to the forge, zeal is to the Soul, an inkindler of grace;
that which the Bellows Are to the forge, zeal is to the Soul, an inkindler of grace;
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that which naturall heat is to the body, zeal is to the spirit, a preserver of Grace;
that which natural heat is to the body, zeal is to the Spirit, a preserver of Grace;
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that which Heroicall vertue is to Morall vertues, the same is zeal to all divine and heavenly vertues, the perfection of grace.
that which Heroical virtue is to Moral Virtues, the same is zeal to all divine and heavenly Virtues, the perfection of grace.
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Zeal is the quintessence of Graces distilled, the marrow and life of Religion, the height and hyperbole of Holinesse.
Zeal is the quintessence of Graces distilled, the marrow and life of Religion, the height and hyperbole of Holiness.
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Faith without zeal, is but historicall, Charity without zeal is but hypocriticall, Profession without zeal is but carnall, Patience without zeal is but Stoicall Apathie;
Faith without zeal, is but historical, Charity without zeal is but hypocritical, Profession without zeal is but carnal, Patience without zeal is but Stoical Apathy;
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Mercy without zeal is foolish sympathy, Hope without zeal is but impudency, Love without zeal but lechery, VVisdome without zeal but folly, Martyrdome without zeal but murder.
Mercy without zeal is foolish Sympathy, Hope without zeal is but impudence, Love without zeal but lechery, VVisdome without zeal but folly, Martyrdom without zeal but murder.
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These two reasons of the Poynt we have but poynted at, because zeal is a Grace that is grounded upon reason, yet in the heart, practicall;
These two Reasons of the Point we have but pointed At, Because zeal is a Grace that is grounded upon reason, yet in the heart, practical;
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therefore we omit any further reason, and come to Application. First, inquiring what true zeal is:
Therefore we omit any further reason, and come to Application. First, inquiring what true zeal is:
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Secondly, the severall kindes of zeal.
Secondly, the several Kinds of zeal.
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Zeal is defined by the Philosopher, to be a mixture of anger and love, when we are angry at the party or thing, that injures that which we love.
Zeal is defined by the Philosopher, to be a mixture of anger and love, when we Are angry At the party or thing, that injures that which we love.
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These two affections, as fire and oyle, met together in Moses; he loved God, hated Idolatry,
These two affections, as fire and oil, met together in Moses; he loved God, hated Idolatry,
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therefore he was angry at that Idoll, that was enmity against God.
Therefore he was angry At that Idol, that was enmity against God.
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Antient Divines have described it, to be a mixt affection of griefe and anger flowing from love.
Ancient Divines have described it, to be a mixed affection of grief and anger flowing from love.
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Griefe is an affection of the heart, that wounds the soul for some present evill;
Grief is an affection of the heart, that wounds the soul for Some present evil;
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thus Jeremie mournes, for the misery of the daughter of Sion. Anger is mixed of sadnesse and a desire of revenge:
thus Jeremiah mourns, for the misery of the daughter of Sion. Anger is mixed of sadness and a desire of revenge:
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Esau was sad for the losse of his Birthright, his heart boyled with revenge against his supplanting Brother.Esau was sad for the loss of his Birthright, his heart boiled with revenge against his supplanting Brother.
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These were the territories the Antients tyed zeal to, who all shot near, yet missed the mark;
These were the territories the Ancients tied zeal to, who all shot near, yet missed the mark;
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for true zea• neither consists in hatred, nor love, nor sorrow, nor a desire of revenge alone, a channell too narrow for zeal to run in, which (like) Nilus overflowes the whole soul; the higher, the fruitfuller.
for true zea• neither consists in hatred, nor love, nor sorrow, nor a desire of revenge alone, a channel too narrow for zeal to run in, which (like) Nilus overflows the Whole soul; the higher, the fruitfuller.
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But true zeal, either consists in a mixture of all the affections, or is a high and heroicall pitch of any affection, that makes Heaven suffer violence.
But true zeal, either consists in a mixture of all the affections, or is a high and heroical pitch of any affection, that makes Heaven suffer violence.
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A high rapture of spirituall joy is zeal, that, like St. Paul, rapes us up into the third Heaven.
A high rapture of spiritual joy is zeal, that, like Saint Paul, rapes us up into the third Heaven.
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The Scheme in Paul 's Rhetorick was zeal, when he said, Rejoyce in the Lord alwaies, and again I say, Rejoyce.
The Scheme in Paul is Rhetoric was zeal, when he said, Rejoice in the Lord always, and again I say, Rejoice.
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By this zeal, John Baptist leapt in his Mothers wombe, at the presence of Mary conceiving.
By this zeal, John Baptist leapt in his Mother's womb, At the presence of Marry conceiving.
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By this zeal, Simeon 's trembling armes received heat, to embrace our Saviour. By this zeal, the Angels rejoyce in heaven at a sinners conversion.
By this zeal, Simeon is trembling arms received heat, to embrace our Saviour. By this zeal, the Angels rejoice in heaven At a Sinners conversion.
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Surely, it was a high pitch of affection, and no affection but zeal, that lift the soul of Diagoras, of Chylon the Lacedemonian, of the Roman VVidow, off the hinges; this affection was joy.
Surely, it was a high pitch of affection, and no affection but zeal, that lift the soul of Diagoras, of Chylon the Lacedaemonian, of the Roman VVidow, off the hinges; this affection was joy.
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And, as a high pitch of joy, so, strain the pegg of sorrow, and it will prove zeal.
And, as a high pitch of joy, so, strain the peg of sorrow, and it will prove zeal.
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Joy, a rapture for the present good; sorrow a pressure for the present evill. Rachell 's sorrow for her Children, Mourning and weeping, and great lamentation.
Joy, a rapture for the present good; sorrow a pressure for the present evil. Rachel is sorrow for her Children, Mourning and weeping, and great lamentation.
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Jeremiah 's mourning for the captivity of the people, Come and see, if there be any sorrow like unto my sorrow, may make up the tale of zeal.Jeremiah is mourning for the captivity of the people, Come and see, if there be any sorrow like unto my sorrow, may make up the tale of zeal.
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David 's mourning all the day long, watering of his couch. David is mourning all the day long, watering of his couch.
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Ezekiah 's chattering as a swallow, or crane in the desert, is the fruit of zeal.Hezekiah is chattering as a swallow, or crane in the desert, is the fruit of zeal.
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Hope, when it is wafted with full sailes towards the Haven, and like the Heliotrophium spreads it selfe towards the Sun of righteousnesse, is zeal.
Hope, when it is wafted with full sails towards the Haven, and like the Heliotrophium spreads it self towards the Sun of righteousness, is zeal.
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It was this zeal of strerched forth Hope, that put this NONLATINALPHABET, or full assurance, in Paul 's mouth, I am perswaded, that neither death,
It was this zeal of strerched forth Hope, that put this, or full assurance, in Paul is Mouth, I am persuaded, that neither death,
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nor life, &c. shall be able to seperate us from the love of God which is in Christ Jesus our Lord, Rom. 8. 38. And as hope,nor life, etc. shall be able to separate us from the love of God which is in christ jesus our Lord, Rom. 8. 38. And as hope,
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so fear, when it is a Graduate in the University of the Soul, puts on the habit of zeal; this fear must be filiall:
so Fear, when it is a Graduate in the university of the Soul, puts on the habit of zeal; this Fear must be filial:
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Such zeal as this was the fear of Martyrs, which feared God more then thousand deaths and burnings.
Such zeal as this was the Fear of Martyrs, which feared God more then thousand death's and burnings.
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This zealous fear of God wrought in Ignatius this heavenly resolution, Fire, gallowes, wilde beasts, breaking of my bones, quartering of my members, crushing of my body,
This zealous Fear of God wrought in Ignatius this heavenly resolution, Fire, gallows, wild beasts, breaking of my bones, quartering of my members, crushing of my body,
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and all the tortures of hell come upon me, so that I may enjoy my Lord Jesus and his kingdome. and all the tortures of hell come upon me, so that I may enjoy my Lord jesus and his Kingdom.
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Anger, when in the forge of the affections, it receives a heat more than ordinary, becomes zeal.
Anger, when in the forge of the affections, it receives a heat more than ordinary, becomes zeal.
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In this zeal, Moses broak the Tables, when he saw the golden Calfe set up. Phinehas in this zeal, thrust through the Adulterers.
In this zeal, Moses broke the Tables, when he saw the golden Calf Set up. Phinehas in this zeal, thrust through the Adulterers.
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Samuel slew Agag. Hatred, when it growes inveterate and headie, Aeternum servans sub pectore vulnus, is zeal.Samuel slew Agag. Hatred, when it grows inveterate and heady, Aeternum servans sub pectore Wound, is zeal.
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This is the zeal that all Saints have towards sin, Satan, corruption. Love, when it is elevated to the height, is zeal;
This is the zeal that all Saints have towards since, Satan, corruption. Love, when it is elevated to the height, is zeal;
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such love, such zeal, was that of Jonathan 's love, stronger than death, stronger then the love of a woman.
such love, such zeal, was that of Johnathan is love, Stronger than death, Stronger then the love of a woman.
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NONLATINALPHABET, Rejoycing at anothers hurt, when it is fixed upon the right object, in a high measure, is zeal;
, Rejoicing At another's hurt, when it is fixed upon the right Object, in a high measure, is zeal;
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that object must be malum poenae, the evill of punishment, not malum culpae, the evill of sin.
that Object must be malum Poenae, the evil of punishment, not malum Culpae, the evil of since.
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In this zeal, Moses and the Israel•tes sung a song of deliverance, for the overthrow of Pharaoh. Barak and Deborah for the death of Sisera. This zeal wings David 's Apostrophe to God, VVash thy footsteps, O Lord, in the blood of thine enemies, and laugh at their destruction.
In this zeal, Moses and the Israel•tes sung a song of deliverance, for the overthrow of Pharaoh. Barak and Deborah for the death of Sisera. This zeal wings David is Apostrophe to God, Wash thy footsteps, Oh Lord, in the blood of thine enemies, and laugh At their destruction.
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Thus you see zeal consists not in anger, love, or sorrow alone, but in a high pitch of all the affections, or any of them.
Thus you see zeal consists not in anger, love, or sorrow alone, but in a high pitch of all the affections, or any of them.
av pn22 vvb n1 vvz xx p-acp n1, n1, cc n1 av-j, cc-acp p-acp dt j n1 pp-f d dt n2, cc d pp-f pno32.
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In the second place, we come to distinguish the severall kindes of zeal, or by the touchstone of tryall, to difference true from false.
In the second place, we come to distinguish the several Kinds of zeal, or by the touchstone of trial, to difference true from false.
p-acp dt ord n1, pns12 vvb pc-acp vvi dt j n2 pp-f n1, cc p-acp dt n1 pp-f n1, p-acp n1 j p-acp j.
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All zeal is a fire, and then true, when like Eliah 's fire, it is from Heaven;
All zeal is a fire, and then true, when like Elijah is fire, it is from Heaven;
av-d n1 vbz dt n1, cc av j, c-crq av-j np1 vbz n1, pn31 vbz p-acp n1;
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then false, when like Nadab 's and Abihu 's, it is strange fire, such as God commands not.
then false, when like Nadab is and Abihu is, it is strange fire, such as God commands not.
av j, c-crq av-j np1 vbz cc np1 vbz, pn31 vbz j n1, d c-acp np1 vvz xx.
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False zeal may be fixed, either upon the true or false object, true zeal onely upon the right object.
False zeal may be fixed, either upon the true or false Object, true zeal only upon the right Object.
j n1 vmb vbi vvn, av-d p-acp dt j cc j n1, j n1 av-j p-acp dt j-jn n1.
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When zeal is set upon the false object, it may be great, setting Churches and Commonweales in combustion, but can never be good.
When zeal is Set upon the false Object, it may be great, setting Churches and Commonweals in combustion, but can never be good.
c-crq n1 vbz vvn p-acp dt j n1, pn31 vmb vbi j, vvg n2 cc n2 p-acp n1, cc-acp vmb av-x vbi j.
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This wildfire is either Doctrinall in opinion, or Practicall in conversation;
This wildfire is either Doctrinal in opinion, or Practical in Conversation;
d n1 vbz d j p-acp n1, cc j p-acp n1;
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Doctrinall, so the Turks are zealous for their Mahometan superstition, and Alcaron, the Ephesians for their Temple of Diana, and silver Shrines;
Doctrinal, so the Turks Are zealous for their Mahometan Superstition, and alcaron, the Ephesians for their Temple of Diana, and silver Shrines;
j, av dt n2 vbr j p-acp po32 np1 n1, cc np1, dt njp2 p-acp po32 n1 pp-f np1, cc n1 vvz;
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the Church of Rome for their Popes Supremacy, Images, Indulgences; the Brownists against the buildings of our Churches, which they call Antichristian Synagogues.
the Church of Room for their Popes Supremacy, Images, Indulgences; the Brownists against the buildings of our Churches, which they call Antichristian Synagogues.
dt n1 pp-f vvb p-acp po32 ng1 n1, n2, n2; dt n2 p-acp dt n2 pp-f po12 n2, r-crq pns32 vvb jp n2.
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Practicall in conversation, when our zeal towards riches, makes Mammom our God, and things below, that should be our Perspective-glasse, to look towards Heaven, proves our Looking-glasse;
Practical in Conversation, when our zeal towards riches, makes Mammon our God, and things below, that should be our Perspective-glass, to look towards Heaven, Proves our Looking glass;
j p-acp n1, c-crq po12 n1 p-acp n2, vvz n1 po12 n1, cc n2 a-acp, cst vmd vbi po12 n1, pc-acp vvi p-acp n1, vvz po12 n1;
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when such is our zeal in Prayer, that though we seem to petition first for spirituall things,
when such is our zeal in Prayer, that though we seem to petition First for spiritual things,
c-crq d vbz po12 n1 p-acp n1, cst cs pns12 vvb p-acp n1 ord p-acp j n2,
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after for temporall, our affections reads them backwards, like figures, valuing the latter ten times more than the former.
After for temporal, our affections reads them backwards, like figures, valuing the latter ten times more than the former.
c-acp p-acp j, po12 n2 vvz pno32 av-j, av-j n2, vvg dt d crd n2 av-dc cs dt j.
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Again, zeal may be false, when it is fixed even upon the right object, and that either in regard of the measure, or means.
Again, zeal may be false, when it is fixed even upon the right Object, and that either in regard of the measure, or means.
av, n1 vmb vbi j, c-crq pn31 vbz vvn av p-acp dt j-jn n1, cc cst d p-acp n1 pp-f dt n1, cc n2.
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In regard of the measure, either too cold, which is remission, or too hot, which is superstition;
In regard of the measure, either too cold, which is remission, or too hight, which is Superstition;
p-acp n1 pp-f dt n1, av-d av j-jn, r-crq vbz n1, cc av j, r-crq vbz n1;
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too cold, and this is the temperature of carnall worldlings, time-serving polititians, formall professours, that will seem to be Christians,
too cold, and this is the temperature of carnal worldlings, time-serving politicians, formal professors, that will seem to be Christians,
av j-jn, cc d vbz dt n1 pp-f j n2, j n2, j n2, cst vmb vvi pc-acp vbi np1,
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and yet will give no sheafe of their corn, no penny of their talent, no oyle of their cruse, to the poor members of Christ;
and yet will give no sheaf of their corn, no penny of their talon, no oil of their cruse, to the poor members of christ;
cc av vmb vvi dx n1 pp-f po32 n1, dx n1 pp-f po32 n1, dx n1 pp-f po32 n1, p-acp dt j n2 pp-f np1;
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Christians in name, yet Devills incarnate indeed, zealous for the smoak of their chimney's, the watercourse of their channells, the dust of their waies, the bubble of their fame;
Christians in name, yet Devils incarnate indeed, zealous for the smoke of their chimney's, the watercourse of their channels, the dust of their ways, the bubble of their fame;
np1 p-acp n1, av n2 j av, j p-acp dt n1 pp-f po32 ng1, dt n1 pp-f po32 n2, dt n1 pp-f po32 n2, dt n1 pp-f po32 n1;
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yet, without any touch of conscience, hear the name of God blasphemed, see his Church profaned, ruinated;
yet, without any touch of conscience, hear the name of God blasphemed, see his Church profaned, ruinated;
av, p-acp d n1 pp-f n1, vvb dt n1 pp-f np1 vvd, vvb po31 n1 vvn, vvn;
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see the Fatherlesse wronged, the Widow oppressed; see the bleeding wounds of both Church and Common-wealth gaping.
see the Fatherless wronged, the Widow oppressed; see the bleeding wounds of both Church and Commonwealth gaping.
vvb dt j vvn, dt n1 vvn; vvb dt j-vvg n2 pp-f d n1 cc n1 vvg.
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Zeal upon the right object too hot, which is superstition;
Zeal upon the right Object too hight, which is Superstition;
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this zeale is either of them, which are too hot for Ceremonies, that they advance them into the chair of Substance, punish the neglect of them as severely,
this zeal is either of them, which Are too hight for Ceremonies, that they advance them into the chair of Substance, Punish the neglect of them as severely,
d n1 vbz d pp-f pno32, r-crq vbr av j c-acp n2, cst pns32 vvb pno32 p-acp dt n1 pp-f n1, vvb dt n1 pp-f pno32 c-acp av-j,
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as blasphemy, as murther, as theft:
as blasphemy, as murder, as theft:
c-acp n1, c-acp n1, c-acp n1:
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Too hot against Ceremonies, that while they brand others with superstition, surmount the highest Tower of superstition, forsaking holy solemnities for a Ceremony, the Sacrament for a gesture, the Ministry for things of the least moment;
Too hight against Ceremonies, that while they brand Others with Superstition, surmount the highest Tower of Superstition, forsaking holy solemnities for a Ceremony, the Sacrament for a gesture, the Ministry for things of the least moment;
av j p-acp n2, cst cs pns32 vvb n2-jn p-acp n1, vvb dt js n1 pp-f n1, vvg j n2 p-acp dt n1, dt n1 p-acp dt n1, dt n1 p-acp n2 pp-f dt ds n1;
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pay Tithe of Annise, Mint, and Cummine, let passe the wonderfull things of God; strain at a Gnat, and swallow a Camell.
pay Tithe of Anise, Mint, and Cummine, let pass the wonderful things of God; strain At a Gnat, and swallow a Camel.
vvb n1 pp-f vvi, n1, cc vvi, vvb vvi dt j n2 pp-f np1; vvb p-acp dt n1, cc vvi dt n1.
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False zeal, yet fixed upon the right object, in regard of the means and ground upon which it is builded;
False zeal, yet fixed upon the right Object, in regard of the means and ground upon which it is built;
j n1, av vvn p-acp dt j-jn n1, p-acp n1 pp-f dt n2 cc n1 p-acp r-crq pn31 vbz vvn;
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builded either upon ignorance, our own ends, or other men:
built either upon ignorance, our own ends, or other men:
vvd d p-acp n1, po12 d n2, cc j-jn n2:
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Ignorance of them, that are hot in themselves, a spur to others, a censurer of all men, that are slacker then they in duties that ought to be done;
Ignorance of them, that Are hight in themselves, a spur to Others, a censurer of all men, that Are slacker then they in duties that ought to be done;
n1 pp-f pno32, cst vbr j p-acp px32, dt n1 p-acp n2-jn, dt n1 pp-f d n2, cst vbr jc cs pns32 p-acp n2 cst vmd pc-acp vbi vdn;
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yet, they know no ground in Scripture, no reason in Nature why. This is false zeal, the zeal of ignorant Romists, to believe as the Church believes.
yet, they know no ground in Scripture, no reason in Nature why. This is false zeal, the zeal of ignorant Romists, to believe as the Church believes.
av, pns32 vvb dx n1 p-acp n1, dx n1 p-acp n1 q-crq. d vbz j n1, dt n1 pp-f j n2, pc-acp vvi p-acp dt n1 vvz.
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Zeal upon the right object, for our own ends;
Zeal upon the right Object, for our own ends;
n1 p-acp dt j-jn n1, p-acp po12 d n2;
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thus Judas was zealous for the bag, the People in the Wildernesse for the Bread, the Priests of Bell for the Wheat and Oyle, those in Tertullian 's time, that went with the Christians to the Assembly of Prayer,
thus Judas was zealous for the bag, the People in the Wilderness for the Bred, the Priests of Bell for the Wheat and Oil, those in Tertullian is time, that went with the Christians to the Assembly of Prayer,
av np1 vbds j p-acp dt n1, dt n1 p-acp dt n1 p-acp dt n1, dt n2 pp-f n1 p-acp dt n1 cc n1, d p-acp np1 vbz n1, cst vvd p-acp dt njpg2 p-acp dt n1 pp-f n1,
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because they were commonly attended with Love-feasts.
Because they were commonly attended with Love-feasts.
c-acp pns32 vbdr av-j vvn p-acp n2.
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This is false zeal, because it is not a heat of the heart, but of the stomack,
This is false zeal, Because it is not a heat of the heart, but of the stomach,
d vbz j n1, c-acp pn31 vbz xx dt n1 pp-f dt n1, cc-acp pp-f dt n1,
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and may be so sincere, as to arise out of the bowells, yet it ends in the belly.
and may be so sincere, as to arise out of the bowels, yet it ends in the belly.
cc vmb vbi av j, c-acp pc-acp vvi av pp-f dt n2, av pn31 vvz p-acp dt n1.
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False zeal upon the right object, when it is builded upon men; zealous of the Word, when it is preached by such a man;
False zeal upon the right Object, when it is built upon men; zealous of the Word, when it is preached by such a man;
j n1 p-acp dt j-jn n1, c-crq pn31 vbz vvn p-acp n2; j pp-f dt n1, c-crq pn31 vbz vvn p-acp d dt n1;
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key-cold, when more learnedly, more powerfully, more sincerely by another:
key-cold, when more learnedly, more powerfully, more sincerely by Another:
j, c-crq av-dc av-j, av-dc av-j, av-dc av-j p-acp j-jn:
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They pray after such a manner, because such an one, who is their Paul, their Apollos, their Cephas,, their Demigod, does so:
They pray After such a manner, Because such an one, who is their Paul, their Apollos, their Cephas,, their Demigod, does so:
pns32 vvb p-acp d dt n1, c-acp d dt pi, r-crq vbz po32 np1, po32 npg1, po32 np1,, po32 n1, vdz av:
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Run so many miles to hear a Sermon, leaving a better at home behinde them,
Run so many miles to hear a Sermon, leaving a better At home behind them,
vvb av d n2 pc-acp vvi dt n1, vvg dt jc p-acp n1-an p-acp pno32,
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because such an one makes conscience of such things, conscience to disobey the Ordinance of God, conscience to be singular, conscience at the best, to be zealous not according unto knowledge, which is as good a conscience,
Because such an one makes conscience of such things, conscience to disobey the Ordinance of God, conscience to be singular, conscience At the best, to be zealous not according unto knowledge, which is as good a conscience,
c-acp d dt pi vvz n1 pp-f d n2, n1 pc-acp vvi dt n1 pp-f np1, n1 pc-acp vbi j, n1 p-acp dt js, pc-acp vbi j xx j-vvg p-acp n1, r-crq vbz a-acp j dt n1,
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as a painted man is a man.
as a painted man is a man.
c-acp dt j-vvn n1 vbz dt n1.
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Now we come to true zeal, true in regard of the Object, Gods glory, Righteousnesse, Heaven, and spirituall things;
Now we come to true zeal, true in regard of the Object, God's glory, Righteousness, Heaven, and spiritual things;
av pns12 vvb p-acp j n1, j p-acp n1 pp-f dt n1, ng1 n1, n1, n1, cc j n2;
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true in regard of the measure and degree, neither too cold by remission, nor too hot by superstition.
true in regard of the measure and degree, neither too cold by remission, nor too hight by Superstition.
j p-acp n1 pp-f dt n1 cc n1, av-dx av j-jn p-acp n1, ccx av j p-acp n1.
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True in regard of the means and grounds, not builded upon ignorance, which is blinde zeal;
True in regard of the means and grounds, not built upon ignorance, which is blind zeal;
j p-acp n1 pp-f dt n2 cc n2, xx vvn p-acp n1, r-crq vbz j n1;
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nor upon profit or pleasure, which is counterfeit zeal; nor upon men, our Idoll-gods, which is idolatrous zeal.
nor upon profit or pleasure, which is counterfeit zeal; nor upon men, our Idol-gods, which is idolatrous zeal.
ccx p-acp n1 cc n1, r-crq vbz j-jn n1; ccx p-acp n2, po12 n2, r-crq vbz j n1.
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Of this here more briefly, because we stood more largely upon false zeal. For, as rectum curvi, so curvum & sui, & recti index;
Of this Here more briefly, Because we stood more largely upon false zeal. For, as rectum curvi, so curvum & sui, & recti index;
pp-f d av av-dc av-j, c-acp pns12 vvd av-dc av-j p-acp j n1. p-acp, c-acp fw-la fw-la, av fw-la cc fw-la, cc n1 n1;
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in the glasse of false zeal, we may judge of true zeal. But, that we may distinguish this true fire of zeal, from many wildfires; true heat, from feavourish heat;
in the glass of false zeal, we may judge of true zeal. But, that we may distinguish this true fire of zeal, from many wildfires; true heat, from Favourish heat;
p-acp dt n1 pp-f j n1, pns12 vmb vvi pp-f j n1. p-acp, cst pns12 vmb vvi d j n1 pp-f n1, p-acp d n2; j n1, p-acp j n1;
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Amphitryo from Jupiter, Juno from the Cloud, Salam •nder - like, let us abide a while in these flames.Amphitryo from Jupiter, Juno from the Cloud, Salam •nder - like, let us abide a while in these flames.
np1 p-acp np1, np1 p-acp dt n1, np1 j - zz, vvb pno12 vvi dt n1 p-acp d n2.
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For, what is true of conscience, may be said of zeal; each man, each Heretick, pretends a zeal;
For, what is true of conscience, may be said of zeal; each man, each Heretic, pretends a zeal;
p-acp, r-crq vbz j pp-f n1, vmb vbi vvn pp-f n1; d n1, d n1, vvz dt n1;
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the Turks die for their Mahomet, it is their zeal; the Jesuits stab Kings, dethrone Princes, it's their zeal;
the Turks die for their Mahomet, it is their zeal; the Jesuits stab Kings, dethrone Princes, it's their zeal;
dt n2 vvb p-acp po32 np1, pn31 vbz po32 n1; dt np2 vvb n2, vvb n2, pn31|vbz po32 n1;
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the Arrians go to the Stake, for denying the Divinity of Christ, it's their zeal; the Israelites offer their Children to Molah, it's their zeal;
the Arians go to the Stake, for denying the Divinity of christ, it's their zeal; the Israelites offer their Children to Molah, it's their zeal;
dt n2-jn vvb p-acp dt n1, p-acp vvg dt n1 pp-f np1, pn31|vbz po32 n1; dt np2 vvb po32 n2 p-acp np1, pn31|vbz po32 n1;
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thou leaves divine Ordinances, the Sacraments, perhaps thy weighty Calling, it's thy zeal.
thou leaves divine Ordinances, the Sacraments, perhaps thy weighty Calling, it's thy zeal.
pns21 n2 vvb n2, dt n2, av po21 j vvg, pn31|vbz po21 n1.
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Well, but all that say they are Israelites, are not of Israel: Therefore if thou wouldest have the touchstone of tryall, observe these marks well,
Well, but all that say they Are Israelites, Are not of Israel: Therefore if thou Wouldst have the touchstone of trial, observe these marks well,
uh-av, cc-acp d cst vvb pns32 vbr np1, vbr xx pp-f np1: av cs pns21 vmd2 vhi dt n1 pp-f n1, vvb d n2 av,
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and thou maist discern true zeal by them.
and thou Mayest discern true zeal by them.
cc pns21 vm2 vvi j n1 p-acp pno32.
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First, the matter and subject of thy zeal must be good, Gal. 4. 18. It is good to be zealously affected in a good matter.
First, the matter and Subject of thy zeal must be good, Gal. 4. 18. It is good to be zealously affected in a good matter.
ord, dt n1 cc n-jn pp-f po21 n1 vmb vbi j, np1 crd crd pn31 vbz j pc-acp vbi av-j vvn p-acp dt j n1.
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This is a fire that burnes in no Lamp, but the Lamp of the Sanctuary; a fire that feeds upon no oyle, but the oyle of the Sanctuary;
This is a fire that burns in no Lamp, but the Lamp of the Sanctuary; a fire that feeds upon no oil, but the oil of the Sanctuary;
d vbz dt n1 cst vvz p-acp dx n1, cc-acp dt n1 pp-f dt n1; dt n1 cst vvz p-acp dx n1, cc-acp dt n1 pp-f dt n1;
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that is kindled upon no Altar, but Gods, devoures no Sacrifice but Gods. If the matter and subject of thy zeal be evill, thy zeal is evill.
that is kindled upon no Altar, but God's, devours no Sacrifice but God's If the matter and Subject of thy zeal be evil, thy zeal is evil.
d vbz vvn p-acp dx n1, cc-acp n2, vvz dx n1 p-acp n2 cs dt n1 cc n-jn pp-f po21 n1 vbb j-jn, po21 n1 vbz j-jn.
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No fire but ignis erraticus, will feed upon stinking ditches; no fire but ignis lambens, will feed upon thine own carnall humours.
No fire but ignis erraticus, will feed upon stinking ditches; no fire but ignis lambens, will feed upon thine own carnal humours.
dx n1 cc-acp fw-la fw-la, vmb vvi p-acp j-vvg n2; dx n1 cc-acp fw-la fw-la, vmb vvi p-acp po21 d j n2.
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If thou be zealous with Saul against Christianity, it is blasphemy;
If thou be zealous with Saul against Christianity, it is blasphemy;
cs pns21 vbb j p-acp np1 p-acp np1, pn31 vbz n1;
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if thou be zealous with the Pharisees, to compasse Sea and Land to make a Proselyte of thy groundlesse opinions, it is diabolicall Heresie.
if thou be zealous with the Pharisees, to compass Sea and Land to make a Proselyte of thy groundless opinions, it is diabolical Heresy.
cs pns21 vbb j p-acp dt np2, pc-acp vvi n1 cc n1 pc-acp vvi dt n1 pp-f po21 j n2, pn31 vbz j n1.
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Thy zeal is a fruit, that must not grow upon the forbidden tree.
Thy zeal is a fruit, that must not grow upon the forbidden tree.
po21 n1 vbz dt n1, cst vmb xx vvi p-acp dt j-vvn n1.
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Though thine eyes be now blinded, yet hereafter they may be opened, that thou maist see the blindnesse of thy zeal.
Though thine eyes be now blinded, yet hereafter they may be opened, that thou Mayest see the blindness of thy zeal.
cs po21 n2 vbb av vvn, av av pns32 vmb vbi vvn, cst pns21 vm2 vvi dt n1 pp-f po21 n1.
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Secondly, true zeal, is zeal according to knowledge, Rom. 10. 2. this knowledge must be the Scriptures truly understood, guiding us as a pillar of fire by night, a pillar of cloud by day.
Secondly, true zeal, is zeal according to knowledge, Rom. 10. 2. this knowledge must be the Scriptures truly understood, guiding us as a pillar of fire by night, a pillar of cloud by day.
ord, j n1, vbz n1 vvg p-acp n1, np1 crd crd d n1 vmb vbi dt n2 av-j vvn, vvg pno12 p-acp dt n1 pp-f n1 p-acp n1, dt n1 pp-f n1 p-acp n1.
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No fire might kindle the Vestalls Lamps, but from the Sun; no fire will kindle this Lamp of zeal, but the Sun of Righteousnesse, Christ;
No fire might kindle the Vestals Lamps, but from the Sun; no fire will kindle this Lamp of zeal, but the Sun of Righteousness, christ;
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who (as Ignatius saies) as he was NONLATINALPHABET, the essentiall Word, by which all knowledge was created,
who (as Ignatius Says) as he was, the essential Word, by which all knowledge was created,
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so he is NONLATINALPHABET, the Word of life, which is a light unto our feet, and a lanthorn unto our steps.
so he is, the Word of life, which is a Light unto our feet, and a lantern unto our steps.
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For this cause, Bernard compared knowledge and zeal to two wings; knowledge without zeal, cannot flie so high as to pierce the clouds;
For this cause, Bernard compared knowledge and zeal to two wings; knowledge without zeal, cannot fly so high as to pierce the Clouds;
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zeal without knowledge, is beatt back again like a whirlewinde: Take with thee both wings, Zeal and Knowledge, if thou wouldest flie to Heaven.
zeal without knowledge, is beatt back again like a whirlwind: Take with thee both wings, Zeal and Knowledge, if thou Wouldst fly to Heaven.
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As is fire to a Child that walks among barrells of Gunpowder, so is zeal without knowledge, a cause of incendiaries and combustions in Common-weales.
As is fire to a Child that walks among barrels of Gunpowder, so is zeal without knowledge, a cause of incendiaries and combustions in Commonweals.
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This zeal without knowledge, slashed and gashed the Priests of Baal; this zeal without knowledge, armes the ignorant Papists, to maintain that with sword and blood,
This zeal without knowledge, slashed and gashed the Priests of Baal; this zeal without knowledge, arms the ignorant Papists, to maintain that with sword and blood,
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and persecution, which they cannot defend with the Word:
and persecution, which they cannot defend with the Word:
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This zeal without knowledge, makes many ignorant people in our nation, (as preposterously, as if one should ring the Bells backward at the sparkling of a Smith's Forge,
This zeal without knowledge, makes many ignorant people in our Nation, (as preposterously, as if one should ring the Bells' backward At the sparkling of a Smith's Forge,
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or fire the Beacons at the discovery of a poor Dunkirkers Vessell) to be up in armes against every thing, that crosses their humours.
or fire the Beacons At the discovery of a poor Dunkirkers Vessel) to be up in arms against every thing, that Crosses their humours.
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This blinde zeal works three dangerous effects in the soul; 1. Pride. 2. Uncharitablenesse. 3. Impatience of admonition.
This blind zeal works three dangerous effects in the soul; 1. Pride. 2. Uncharitableness. 3. Impatience of admonition.
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First, Pride, that like Lucifer the morning Star, they are bright in their own conceit, like the Element of fire over all Elements;
First, Pride, that like Lucifer the morning Star, they Are bright in their own conceit, like the Element of fire over all Elements;
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nay, as good as in Heaven in their own conceit, cast in the same mould with Nebuchadnezar 's Image, their head is of Gold, but their feet of Clay.
nay, as good as in Heaven in their own conceit, cast in the same mould with Nebuchadnezzar is Image, their head is of Gold, but their feet of Clay.
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Secondly, this zeal without knowledge is Uncharitable, censuring, nay, condemning all, like the fire of Eliah, not sparing the Elders.
Secondly, this zeal without knowledge is Uncharitable, censuring, nay, condemning all, like the fire of Elijah, not sparing the Elders.
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This made the Jewes crucifie Christ, for reproving their traditions; the Arrians persecute the Orthodox Christians, more then did the Heathen Emperours;
This made the Jews crucify christ, for reproving their traditions; the Arians persecute the Orthodox Christians, more then did the Heathen emperors;
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the Papists more zealous for their Canons of the Councill of Trent, than for the Articles of their Creed.
the Papists more zealous for their Canonas of the Council of Trent, than for the Articles of their Creed.
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Thirdly, zeal without knowledge is impatient of admonition; it is as deafe as an Adder, though you charm it never so wisely;
Thirdly, zeal without knowledge is impatient of admonition; it is as deaf as an Adder, though you charm it never so wisely;
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be earnest, and it flies with the sting in your face. This zeal made the Pharisees impatient, when our Saviour rebuked them for their blindnesse;
be earnest, and it flies with the sting in your face. This zeal made the Pharisees impatient, when our Saviour rebuked them for their blindness;
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made Zedekiah impatient of Michaiah 's admonition.
made Zedekiah impatient of Michaiah is admonition.
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And for these causes, a worthy Divine saies, Zeal without knowledge is more dangerous in Church or Commonwealth, then knowledge without zeal.
And for these Causes, a worthy Divine Says, Zeal without knowledge is more dangerous in Church or Commonwealth, then knowledge without zeal.
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The third mark of true zeal is, that it burnes fervently within the Furnace of the Heart,
The third mark of true zeal is, that it burns fervently within the Furnace of the Heart,
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before the flame burst out at the crevises of the body;
before the flame burst out At the crevices of the body;
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thy Soul and Conscience must be truly zealous within, before thine eyes sparkle with zeal to affright others, thy tongue be tipped with zeal, to censure and rebuke others, thy feet be shod with zeal to pursue others, thy hands be armed with zeal to wound others.
thy Soul and Conscience must be truly zealous within, before thine eyes sparkle with zeal to affright Others, thy tongue be tipped with zeal, to censure and rebuke Others, thy feet be shod with zeal to pursue Others, thy hands be armed with zeal to wound Others.
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Many Zealists now adaies, are like the Heathen God Momus, carp at all, doe nothing themselves;
Many Zealists now adais, Are like the Heathen God Momus, carp At all, do nothing themselves;
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like the Flies ingendred from the wild Figtree, provoke others to ripen, but are barren themselves;
like the Flies engendered from the wild Fig tree, provoke Others to ripen, but Are barren themselves;
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finde fault with every corner in the streets, never sweep before their own doors; are informers, controulers in every Calling, practises none themselves;
find fault with every corner in the streets, never sweep before their own doors; Are informers, controllers in every Calling, practises none themselves;
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and, as if they were Metropolitans of the whole VVorld, they keep continuall visitations and corrections of all mens manners, especially the Churches, who (if judged by true zeal) scarce belong to the Church.
and, as if they were Metropolis of the Whole World, they keep continual visitations and corrections of all men's manners, especially the Churches, who (if judged by true zeal) scarce belong to the Church.
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Zeal hath many more marks, which if I should prosecute, my zeal of the Subject would seem to outrun my discretion of the Time. I'le onely name them.
Zeal hath many more marks, which if I should prosecute, my zeal of the Subject would seem to outrun my discretion of the Time. I'll only name them.
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The fourth Mark is, that we must be zealous in weighty matters.
The fourth Mark is, that we must be zealous in weighty matters.
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The fifth, that we must look as well to our purity within, as our holinesse without.
The fifth, that we must look as well to our purity within, as our holiness without.
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The sixt, that we must be as strict to our selves, as to others. The seventh, that we condemn sin as well in friends, as foes.
The sixt, that we must be as strict to our selves, as to Others. The seventh, that we condemn since as well in Friends, as foes.
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The eighth, that it oppose it selfe against the sins of the Mighty. The ninth, that it be joyned with compassion.
The eighth, that it oppose it self against the Sins of the Mighty. The ninth, that it be joined with compassion.
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The tenth, that it be desirous of admonition. The eleventh, that it be fervent in Gods Cause.
The tenth, that it be desirous of admonition. The eleventh, that it be fervent in God's Cause.
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The twelfth, that it be constant in all estates.
The twelfth, that it be constant in all estates.
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These are the twelve Signes of zeal, through which Christ Jesus, the Sun of righteousnesse, moves in the Zodiack of our souls.
These Are the twelve Signs of zeal, through which christ jesus, the Sun of righteousness, moves in the Zodiac of our Souls.
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I'le say no more, but seal up my discourse with that which our Saviour does, to the Church of Laod•cea, [ Be zealous.
I'll say no more, but seal up my discourse with that which our Saviour does, to the Church of Laod•cea, [ Be zealous.
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] And if thou wilt but observe the Lesson given this Church, thou shalt have the reward of all Churches:] And if thou wilt but observe the lesson given this Church, thou shalt have the reward of all Churches:
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Be zealous, and thou shalt eat of the tree of life in the midst of the paradise of God, with the Church of Ephesus: Be zealous, and thou shalt not be hurt of the second death, with the Church of Smyrna: Be zealous, and thou shalt eat of the hidden Manna, with the Church of Pergamus: Be zealous, and thou shalt have power over many Nations, Be zealous, and thou shalt eat of the tree of life in the midst of the paradise of God, with the Church of Ephesus: Be zealous, and thou shalt not be hurt of the second death, with the Church of Smyrna: Be zealous, and thou shalt eat of the hidden Manna, with the Church of Pergamos: Be zealous, and thou shalt have power over many nations,
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and be as a morning Star, with the Church of Thyatira, Be zealous, and thou shalt be cloathed in white raiment,
and be as a morning Star, with the Church of Thyatira, Be zealous, and thou shalt be clothed in white raiment,
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and have thy name writ in the book of life, with the Church of Sardis: Be zealous, and thou shalt be made a pillar in the temple of God,
and have thy name writ in the book of life, with the Church of Sardis: Be zealous, and thou shalt be made a pillar in the temple of God,
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and have the name of God written on thee, with the Church of Philadelphia. Be zealous, and thou shalt sup with Christ,
and have the name of God written on thee, with the Church of Philadelphia. Be zealous, and thou shalt sup with christ,
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and sit with him upon his throne, with the Church of Laodicca: And thither by prayer I recommend you.and fit with him upon his throne, with the Church of Laodicea: And thither by prayer I recommend you.
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NONLATINALPHABET. A SERMON, Preached at a Generall Assises, in the Passion-Week. The Text, 1 Cor. 6. 20. For ye are bought with a Price,
. A SERMON, Preached At a General Assizes, in the Passion-week. The Text, 1 Cor. 6. 20. For you Are bought with a Price,
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therefore glorifie God in your Body, and in your Spirit, which are Gods.
Therefore Glorify God in your Body, and in your Spirit, which Are God's
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THE words are an Enthymema, containing two parts, an Antecedent and a Consequent: The Antecedent, Ye are bought with a price, ye are Gods. The Consequent, Glorifie God in your body and in your spirit.
THE words Are an Enthymeme, containing two parts, an Antecedent and a Consequent: The Antecedent, You Are bought with a price, you Are God's The Consequent, glorify God in your body and in your Spirit.
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The Arguments unfolded, discover themselves to be three-fold:
The Arguments unfolded, discover themselves to be threefold:
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The first is drawn from the worth of our Redemption, Empti pretio, ye are bought with a price.
The First is drawn from the worth of our Redemption, Empti Precio, you Are bought with a price.
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The second from the Relation, Jus patronatûs, Ye are Gods. The third from Induction of, particulars, In body, in spirit.
The second from the Relation, Jus patronatûs, You Are God's The third from Induction of, particulars, In body, in Spirit.
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In the Consequent is first a Duty, Glorifie God. Secondly, the manner, In body, in spirit.
In the Consequent is First a Duty, glorify God. Secondly, the manner, In body, in Spirit.
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Because ye are bought with a price, therefore glorifie God.
Because you Are bought with a price, Therefore Glorify God.
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Because ye are bought both in body and spirit, therefore glorifie him both in body and spirit:
Because you Are bought both in body and Spirit, Therefore Glorify him both in body and Spirit:
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For ye are bought with a price, therefore glorifie God, &c. The main and cardinal Propositions, to which every word may be reduc'd, are three:For you Are bought with a price, Therefore Glorify God, etc. The main and cardinal Propositions, to which every word may be reduced, Are three:
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The first gathered from the Connexion, and but implyed, That we were lost, and stood in need of a Redeemer or being bought.
The First gathered from the Connexion, and but employed, That we were lost, and stood in need of a Redeemer or being bought.
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The second, that we are Redeemed or bought with a price, Christs blood.
The second, that we Are Redeemed or bought with a price, Christ blood.
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The third, Because we are bought with a price, therefore we must glorifie God in Body, in Spirit.
The third, Because we Are bought with a price, Therefore we must Glorify God in Body, in Spirit.
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These three shall limit our discourse at this time, onely let them leave and finde you attentive.
These three shall limit our discourse At this time, only let them leave and find you attentive.
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NONLATINALPHABET, For ye are bought. This [ For ] i• like Janus, double faced, and looks back at the former, Ye are not your own:
, For you Are bought. This [ For ] i• like Janus, double faced, and looks back At the former, You Are not your own:
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Here is the reason, For ye are bought with a price. Not our own, therefore non ingenui, sed servi;
Here is the reason, For you Are bought with a price. Not our own, Therefore non ingenui, sed servi;
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not free-men, but slaves, servants, bought of God, and therefore not Gods before.
not freemen, but slaves, Servants, bought of God, and Therefore not God's before.
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And is not this a wonder, that Man, who by Creation was Emperour of the whole Earth, Admirall of the whole Sea, Heir of Eden, peerlesse Peer of Paradise, should be owner of all,
And is not this a wonder, that Man, who by Creation was Emperor of the Whole Earth, Admiral of the Whole Sea, Heir of Eden, peerless Peer of Paradise, should be owner of all,
cc vbz xx d dt n1, cst n1, r-crq p-acp n1 vbds n1 pp-f dt j-jn n1, n1 pp-f dt j-jn n1, n1 pp-f np1, j n1 pp-f n1, vmd vbi n1 pp-f d,
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693
and yet not his own? He sold himselfe for sin, (as the Prophet saies) and lost his freedome.
and yet not his own? He sold himself for since, (as the Prophet Says) and lost his freedom.
cc av xx po31 d? pns31 vvd px31 p-acp n1, (c-acp dt n1 vvz) cc vvd po31 n1.
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694
Amongst the Roman free-born, (as Justinian decreed) si quis solvendo non esset, if any man was indebted beyond the pitch of his estate, he might sell himselfe as a slave to pay the debt.
among the Roman freeborn, (as Justinian decreed) si quis solvendo non esset, if any man was indebted beyond the pitch of his estate, he might fell himself as a slave to pay the debt.
p-acp dt njp j, (c-acp np1 vvn) fw-mi fw-la fw-la fw-la fw-la, cs d n1 vbds vvn p-acp dt n1 pp-f po31 n1, pns31 vmd vvi px31 p-acp dt n1 pc-acp vvi dt n1.
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695
Man, when he was free, and ought nothing, but service to his Soveraigne, sold himselfe for nothing (and was not this a misery?) but for an Apple.
Man, when he was free, and ought nothing, but service to his Sovereign, sold himself for nothing (and was not this a misery?) but for an Apple.
n1, c-crq pns31 vbds j, cc vmd pix, cc-acp n1 p-acp po31 n-jn, vvd px31 p-acp pix (cc vbds xx d dt n1?) cc-acp p-acp dt n1.
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696
Even small things, when they are commanded, require no small obedience, which aggravates the sin.
Even small things, when they Are commanded, require no small Obedience, which aggravates the since.
j j n2, c-crq pns32 vbr vvn, vvb dx j n1, r-crq vvz dt n1.
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697
But if he was not his own, was he not Gods own, owne by Creation? owne by preservation? A Subject that by treason enslaves himselfe, is still a Subject;
But if he was not his own, was he not God's own, own by Creation? own by preservation? A Subject that by treason enslaves himself, is still a Subject;
p-acp cs pns31 vbds xx po31 d, vbds pns31 xx n2 d, d p-acp n1? d p-acp n1? dt j-jn cst p-acp n1 vvz px31, vbz av dt j-jn;
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698
and what if not? Princes are like Categories, each chiefe in their own Predicament. An exile may live in another Orbe, and lose his first Alliegance.
and what if not? Princes Are like Categories, each chief in their own Predicament. an exile may live in Another Orb, and loose his First Alliegance.
cc q-crq cs xx? ng1 vbr av-j n2, d n-jn p-acp po32 d n1. dt n1 vmb vvi p-acp j-jn n1, cc vvi po31 ord n1.
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699
But God is supream Moderator of all, Angells and Men his Servants, Devills his vassalls, can lose nothing, whose are all things:
But God is supreme Moderator of all, Angels and Men his Servants, Devils his vassals, can loose nothing, whose Are all things:
p-acp np1 vbz j n1 pp-f d, n2 cc n2 po31 n2, n2 po31 n2, vmb vvi pix, r-crq vbr d n2:
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700
Yet, he is bought of God, bought as a Son, redeemed as a Saint, of him, to whom he belonged before as a Creature, by whom he was condemned as a Judge.
Yet, he is bought of God, bought as a Son, redeemed as a Saint, of him, to whom he belonged before as a Creature, by whom he was condemned as a Judge.
av, pns31 vbz vvn pp-f np1, vvn p-acp dt n1, vvn p-acp dt n1, pp-f pno31, p-acp ro-crq pns31 vvd a-acp p-acp dt n1, p-acp ro-crq pns31 vbds vvn p-acp dt n1.
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For in this sense, if he had not sold himselfe from God, what need he have been bought? We are NONLATINALPHABET, delivered with a strong hand, (saies the Evangelist) and if delivered, the strong and armed man Satan, is conquered by Christ, a stronger than he.
For in this sense, if he had not sold himself from God, what need he have been bought? We Are, Delivered with a strong hand, (Says the Evangelist) and if Delivered, the strong and armed man Satan, is conquered by christ, a Stronger than he.
p-acp p-acp d n1, cs pns31 vhd xx vvn px31 p-acp np1, r-crq n1 pns31 vhb vbn vvn? pns12 vbr, vvn p-acp dt j n1, (vvz dt np1) cc cs vvn, dt j cc j-vvn n1 np1, vbz vvn p-acp np1, dt jc cs pns31.
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702
And if, NONLATINALPHABET, he hath redeemed us, bought us with a price, therefore we were in bondage before.
And if,, he hath redeemed us, bought us with a price, Therefore we were in bondage before.
cc cs,, pns31 vhz vvn pno12, vvd pno12 p-acp dt n1, av pns12 vbdr p-acp n1 a-acp.
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703
Nature does nothing in vain, much lesse the God of Nature.
Nature does nothing in vain, much less the God of Nature.
n1 vdz pix p-acp j, av-d av-dc dt n1 pp-f n1.
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704
It was no small ransome that was but payed with the death of him, that was the Lord of life.
It was no small ransom that was but paid with the death of him, that was the Lord of life.
pn31 vbds dx j n1 cst vbds cc-acp vvd p-acp dt n1 pp-f pno31, cst vbds dt n1 pp-f n1.
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705
I appeal to Man himselfe, who was the Delinquent:
I appeal to Man himself, who was the Delinquent:
pns11 vvb p-acp n1 px31, r-crq vbds dt n-jn:
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706
VVho can be so partiall in his own cause, as not to confesse, that in breaking the Covenant with an infinite Majesty, we justly provoked against our selves an infinite Enemy, in that we sinned against infinite Justice, we were to be punished with infinite Judgment;
Who can be so partial in his own cause, as not to confess, that in breaking the Covenant with an infinite Majesty, we justly provoked against our selves an infinite Enemy, in that we sinned against infinite justice, we were to be punished with infinite Judgement;
r-crq vmb vbi av j p-acp po31 d n1, c-acp xx pc-acp vvi, cst p-acp vvg dt n1 p-acp dt j n1, pns12 av-j vvn p-acp po12 n2 dt j n1, p-acp cst pns12 vvd p-acp j n1, pns12 vbdr pc-acp vbi vvn p-acp j n1;
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707
in that we abused infinite mercy, we were not to be redeemed but with infinite Satisfaction.
in that we abused infinite mercy, we were not to be redeemed but with infinite Satisfaction.
p-acp cst pns12 vvd j n1, pns12 vbdr xx pc-acp vbi vvn cc-acp p-acp j n1.
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708
Thus we lost our selves in sin, Rom. 7. 14. were carnall, and sold under sin.
Thus we lost our selves in since, Rom. 7. 14. were carnal, and sold under since.
av pns12 vvd po12 n2 p-acp n1, np1 crd crd vbdr j, cc vvn p-acp n1.
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709
O fond man ▪ for Esau 's pottage, Jonathan 's hony-combe, for Judas his sop, to sell a Paradise here, a Palme of Victory hereafter!
Oh found man ▪ for Esau is pottage, Johnathan is honeycomb, for Judas his sop, to fell a Paradise Here, a Palm of Victory hereafter!
uh j n1 ▪ c-acp np1 vbz n1, np1 vbz n1, c-acp np1 po31 n1, pc-acp vvi dt n1 av, dt n1 pp-f n1 av!
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710
VVe count that Prince unwise, that exchanged his golden Armour for brasen;
We count that Prince unwise, that exchanged his golden Armour for brazen;
pns12 vvb d n1 j, cst vvn po31 j n1 p-acp j;
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711
an Indian, that will give a Pearl for a Glasse, a pretious Jewell for a Chiua 's dish:
an Indian, that will give a Pearl for a Glass, a precious Jewel for a Chiua is dish:
dt jp, cst vmb vvi dt n1 p-acp dt n1, dt j n1 p-acp dt fw-la vbz n1:
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712
Yet, we sold Earth, Heaven, our selves, God, Grace, and Glory, for the price of Vanity,
Yet, we sold Earth, Heaven, our selves, God, Grace, and Glory, for the price of Vanity,
av, pns12 vvd n1, n1, po12 n2, np1, n1, cc n1, p-acp dt n1 pp-f n1,
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713
and stood in need to be bought with a price our selves, for we were not our own.
and stood in need to be bought with a price our selves, for we were not our own.
cc vvd p-acp n1 pc-acp vbi vvn p-acp dt n1 po12 n2, c-acp pns12 vbdr xx po12 d.
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714
Not our own, for God had forsaken us, the Flesh had inveigled us, Satan supplanted us, the VVorld imprisoned us, Hell threatned us, Death tyrannized over us.
Not our own, for God had forsaken us, the Flesh had inveigled us, Satan supplanted us, the World imprisoned us, Hell threatened us, Death tyrannized over us.
xx po12 d, c-acp np1 vhd vvn pno12, dt n1 vhd vvn pno12, np1 vvn pno12, dt n1 vvn pno12, n1 vvd pno12, n1 vvn p-acp pno12.
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69
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715
Thus were we lost, and stood in need of a price. Lost in Adam, his first sin was ours by imputation;
Thus were we lost, and stood in need of a price. Lost in Adam, his First since was ours by imputation;
av vbdr pns12 vvn, cc vvd p-acp n1 pp-f dt n1. j-vvn p-acp np1, po31 ord n1 vbds png12 p-acp n1;
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716
lost by inborn corruption, traduced by propagation; lost again daily by actuall contamination.
lost by inborn corruption, traduced by propagation; lost again daily by actual contamination.
vvn p-acp j n1, vvn p-acp n1; vvn av av-j p-acp j n1.
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717
Eve had but one Tempter in Paradise, we three here, (as the three goddesses did Paris) each promises fair;Eve had but one Tempter in Paradise, we three Here, (as the three Goddesses did paris) each promises fair;
n1 vhd p-acp crd n1 p-acp n1, pns12 crd av, (c-acp dt crd n2 vdd np1) d n2 j;
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718
the Flesh Beauty, but paies with inficiam vos, I will infect you: The VVorld Riches, but paies with deficiam vos, I will fail you:
the Flesh Beauty, but pays with inficiam vos, I will infect you: The World Riches, but pays with deficiam vos, I will fail you:
dt n1 n1, cc-acp vvz p-acp fw-la fw-fr, pns11 vmb vvi pn22: dt n1 n2, cc-acp vvz p-acp fw-la fw-fr, pns11 vmb vvi pn22:
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719
Satan Honour, but paies with interficiam vos, I will slay you.
Satan Honour, but pays with interficiam vos, I will slay you.
np1 n1, cc-acp vvz p-acp fw-la fw-fr, pns11 vmb vvi pn22.
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720
Lord free us from these three Assasinates, that lie in wait for our Souls, and say, reficiam vos, I will refresh you:
Lord free us from these three Assassinates, that lie in wait for our Souls, and say, reficiam vos, I will refresh you:
n1 vvb pno12 p-acp d crd vvz, cst vvb p-acp vvi p-acp po12 n2, cc vvi, fw-la fw-fr, pns11 vmb vvi pn22:
(6) sermon (DIV1)
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721
For we were lost, and stood in need of a price. And because lost, let us therefore finde our hearts, and be humbled for our losse,
For we were lost, and stood in need of a price. And Because lost, let us Therefore find our hearts, and be humbled for our loss,
c-acp pns12 vbdr vvn, cc vvd p-acp n1 pp-f dt n1. cc c-acp vvn, vvb pno12 av vvi po12 n2, cc vbi vvn p-acp po12 n1,
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722
if we desire to finde again. The Prodigall at first lost his Estate, and at once found his Father and himselfe:
if we desire to find again. The Prodigal At First lost his Estate, and At once found his Father and himself:
cs pns12 vvb pc-acp vvi av. dt j-jn p-acp ord vvn po31 n1, cc p-acp a-acp vvd po31 n1 cc px31:
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723
If he had not lost himselfe on Earth, he had scarce found Heaven; when he went astray he was humbled, and no sooner humbled but he was advanced.
If he had not lost himself on Earth, he had scarce found Heaven; when he went astray he was humbled, and no sooner humbled but he was advanced.
cs pns31 vhd xx vvn px31 p-acp n1, pns31 vhd av-j vvn n1; c-crq pns31 vvd av pns31 vbds vvn, cc av-dx av-c vvn cc-acp pns31 vbds vvn.
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724
This humility must be true, and our sorrow as deep as our sins;
This humility must be true, and our sorrow as deep as our Sins;
d n1 vmb vbi j, cc po12 n1 c-acp j-jn c-acp po12 n2;
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725
not hypocriticall like the Pharisees, who, with the Roman Brutus, will kisse the Earth, when their thoughts of vain-glory are builded as high as Babel; by lessening themselves, hide their hypocrisie, (as the Snake does her length, by folding her selfe into many gyres and doubles).
not hypocritical like the Pharisees, who, with the Roman Brutus, will kiss the Earth, when their thoughts of vainglory Are built as high as Babel; by lessening themselves, hide their hypocrisy, (as the Snake does her length, by folding her self into many gyres and doubles).
xx j av-j dt np2, r-crq, p-acp dt njp np1, vmb vvi dt n1, c-crq po32 n2 pp-f n1 vbr vvn p-acp j c-acp np1; p-acp vvg px32, vvb po32 n1, (c-acp dt n1 vdz po31 n1, p-acp vvg po31 n1 p-acp d n2 cc n2-jn).
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726
It hath stil been, and wil be, the garb of those formall Penitentiaries, who make Heaven a foot-stool for Earth,
It hath still been, and will be, the garb of those formal Penitentiaries, who make Heaven a footstool for Earth,
pn31 vhz av vbn, cc vmb vbi, dt n1 pp-f d j n2-j, r-crq vvb n1 dt n1 p-acp n1,
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727
and Religion a Pandour to worldly Policy, like a Faulcon, by voluntary humiliation, to stoop the lowest,
and Religion a Pandour to worldly Policy, like a Falcon, by voluntary humiliation, to stoop the lowest,
cc n1 dt n1 p-acp j n1, av-j dt n1, p-acp j-jn n1, pc-acp vvi dt js,
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70
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728
when they mean to soar highest;
when they mean to soar highest;
c-crq pns32 vvb pc-acp vvi js;
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729
and like a Bullet, spit out of the mouth of a Canon, first graze and then mount.
and like a Bullet, spit out of the Mouth of a Canon, First graze and then mount.
cc av-j dt n1, vvb av pp-f dt n1 pp-f dt n1, ord vvi cc av vvb.
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730
But we must remember, that we were lost, and not our own. This is somewhat harsh.
But we must Remember, that we were lost, and not our own. This is somewhat harsh.
cc-acp pns12 vmb vvi, cst pns12 vbdr vvn, cc xx po12 d. d vbz av j.
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731
As we are generally forgetfull, so in nothing more, than in things belonging to our woes.
As we Are generally forgetful, so in nothing more, than in things belonging to our woes.
c-acp pns12 vbr av-j j, av p-acp pix av-dc, cs p-acp n2 vvg p-acp po12 n2.
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732
Either we dare not, or cannot lay to heart, our former adversity, and our present cause of sorrow.
Either we Dare not, or cannot lay to heart, our former adversity, and our present cause of sorrow.
av-d pns12 vvb xx, cc vmbx vvi p-acp n1, po12 j n1, cc po12 j n1 pp-f n1.
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71
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733
The Mariners love not to hear of Storms, nor States rocked in security of VVars; neither can wanton Youth endure the tidings of sicknesse and old age;
The Mariners love not to hear of Storms, nor States rocked in security of VVars; neither can wanton Youth endure the tidings of sickness and old age;
dt n2 vvb xx pc-acp vvi pp-f n2, ccx n2 vvn p-acp n1 pp-f n2; dx vmb j-jn n1 vvi dt n2 pp-f n1 cc j n1;
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71
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734
nor our souls, that they were slaves to sin, Satan, not our own. If any one be dismayed hereat, thinking with the Disciples, that it is durus sermo, a hard speech;
nor our Souls, that they were slaves to since, Satan, not our own. If any one be dismayed hereat, thinking with the Disciples, that it is Durus sermon, a hard speech;
ccx po12 n2, cst pns32 vbdr n2 p-acp n1, np1, xx po12 d. cs d pi vbi vvn av, vvg p-acp dt n2, cst pn31 vbz fw-la n1, dt j n1;
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735
or judge of this humiliation, as Paphnutius did at the Council of Nice, of the Inhibition of Priests Marriage, that it is NONLATINALPHABET, a heavy yoke.
or judge of this humiliation, as Paphnutius did At the Council of Nicaenae, of the Inhibition of Priests Marriage, that it is, a heavy yoke.
cc n1 pp-f d n1, c-acp npg1 vdd p-acp dt n1 pp-f j, pp-f dt n1 pp-f ng1 n1, cst pn31 vbz, dt j n1.
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736
Loe here, after this harsh sentence, a pardon presents it selfe, in the first words, NONLATINALPHABET, Ye are bought with a price.
Loe Here, After this harsh sentence, a pardon presents it self, in the First words,, You Are bought with a price.
np1 av, c-acp d j n1, dt n1 vvz pn31 n1, p-acp dt ord n2,, pn22 vbr vvn p-acp dt n1.
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71
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737
This is the second Proposition, which as the Dayspring from on high, visits us with comfort;
This is the second Proposition, which as the Dayspring from on high, visits us with Comfort;
d vbz dt ord n1, r-crq c-acp dt n1 p-acp p-acp j, vvz pno12 p-acp n1;
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738
and (as the Angell, that sat upon the VVheel with the Martyr, under Julian 's persecution, wiping away the blood with his handkerchiefe) sweetens the malignity of the former, NONLATINALPHABET, Ye were bought. The word signifies to Buy,
and (as the Angel, that sat upon the VVheel with the Martyr, under Julian is persecution, wiping away the blood with his handkerchief) sweetens the malignity of the former,, You were bought. The word signifies to Buy,
cc (c-acp dt n1, cst vvd p-acp dt n1 p-acp dt n1, p-acp np1 vbz n1, vvg av dt n1 p-acp po31 n1) vvz dt n1 pp-f dt j,, pn22 vbdr vvn. dt n1 vvz pc-acp vvi,
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739
as one does in a Market, comming from NONLATINALPHABET, a fair or Market.
as one does in a Market, coming from, a fair or Market.
c-acp pi vdz p-acp dt n1, vvg p-acp, dt j cc n1.
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740
This Fair was proclaimed in Paradise, rung to by Aaron 's golden Bells, sounded by Esay 's Trumpet, Isa. 55. 1. Ho every one that thirsteth, come ye to the waters, buy milk and wine without mony and without price.
This Fair was proclaimed in Paradise, rung to by Aaron is golden Bells', sounded by Isaiah is Trumpet, Isaiah 55. 1. Ho every one that Thirsteth, come you to the waters, buy milk and wine without money and without price.
d j vbds vvn p-acp n1, vvn p-acp p-acp np1 vbz j n2, vvn p-acp np1 vbz n1, np1 crd crd uh d crd cst vvz, vvb pn22 p-acp dt n2, vvb n1 cc n1 p-acp n1 cc p-acp n1.
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72
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741
But, Fountains of Milk, VVine, Oyle; Mountaines of Gold, Silver, Diamonds; VVorldes of Crownes, Scepters, Diadems, were not of worth to redeem Man lost:
But, Fountains of Milk, VVine, Oil; Mountains of Gold, Silver, Diamonds; VVorldes of Crowns, Sceptres, Diadems, were not of worth to Redeem Man lost:
p-acp, n2 pp-f n1, n1, n1; n2 pp-f n1, n1, n2; n2 pp-f n2, n2, n2, vbdr xx pp-f j pc-acp vvi n1 vvn:
(6) sermon (DIV1)
72
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742
VVhat then must he be bought withall? NONLATINALPHABET, with a price. The word sometimes signifies Honour, sometimes the reward of Honour, sometimes Magistracy, Dignity, and Authority;
What then must he be bought withal?, with a price. The word sometime signifies Honour, sometime the reward of Honour, sometime Magistracy, Dignity, and authority;
q-crq av vmb pns31 vbi vvn av?, p-acp dt n1. dt n1 av vvz n1, av dt n1 pp-f n1, av n1, n1, cc n1;
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743
sometimes Victory, sometimes a Trophy or reward of Victory, sometimes a Price that is paid for ransoming or recovering a thing lost; and so here.
sometime Victory, sometime a Trophy or reward of Victory, sometime a Price that is paid for ransoming or recovering a thing lost; and so Here.
av n1, av dt n1 cc n1 pp-f n1, av dt n1 cst vbz vvn p-acp vvg cc vvg dt n1 vvn; cc av av.
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744
And surely, if ever any was, this may be styled NONLATINALPHABET, by way of eminence, NONLATINALPHABET, the honourable price.
And surely, if ever any was, this may be styled, by Way of eminence,, the honourable price.
cc av-j, cs av d vbds, d vmb vbi vvn, p-acp n1 pp-f n1,, dt j n1.
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72
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745
The young Pellicans being dead, are not restored to life, but by the blood of the old one:
The young Pelicans being dead, Are not restored to life, but by the blood of the old one:
dt j ng1 n1 j, vbr xx vvn p-acp n1, cc-acp p-acp dt n1 pp-f dt j pi:
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72
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746
Nor we, dead in trespasses and sins, without the pretious blood of our Saviour.
Nor we, dead in Trespasses and Sins, without the precious blood of our Saviour.
ccx pns12, j p-acp n2 cc n2, p-acp dt j n1 pp-f po12 n1.
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72
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747
Heaven is a Lottery, each Man drawes for, and aimes at a summum bonum, or chiefest good;
Heaven is a Lottery, each Man draws for, and aims At a summum bonum, or chiefest good;
n1 vbz dt n1, d n1 vvz p-acp, cc vvz p-acp dt fw-la fw-la, cc js-jn j;
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72
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748
some lights in friends, some in Honour, some in Riches, some in Morall Vertues, above three hundred opinions, (as Varre hath observed):
Some lights in Friends, Some in Honour, Some in Riches, Some in Moral Virtues, above three hundred opinions, (as Varre hath observed):
d n2 p-acp n2, d p-acp n1, d p-acp n2, d p-acp j n2, p-acp crd crd n2, (c-acp np1 vhz vvn):
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All these were but Blanks, here is NONLATINALPHABET, the price.
All these were but Blanks, Here is, the price.
d d vbdr cc-acp n2, av vbz, dt n1.
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This price was Christ, the seller Judas, the buyer the Jewes, God the permitter, who appointed his Son a price, NONLATINALPHABET, By his determinate counsell and foreknowledge, Act. 2. 23.
This price was christ, the seller Judas, the buyer the Jews, God the permitter, who appointed his Son a price,, By his determinate counsel and foreknowledge, Act. 2. 23.
d n1 vbds np1, dt n1 np1, dt n1 dt np2, np1 dt j, r-crq vvd po31 n1 dt n1,, p-acp po31 j n1 cc n1, n1 crd crd
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The Son gave himselfe a price, Ephes. 5. 2. Judas was stigmatised with this everlasting brand, NONLATINALPHABET, the deliverer; all of them, NONLATINALPHABET, joynt Agents in this sale, yet not alike.
The Son gave himself a price, Ephesians 5. 2. Judas was stigmatised with this everlasting brand,, the deliverer; all of them,, joint Agents in this sale, yet not alike.
dt n1 vvd px31 dt n1, np1 crd crd np1 vbds vvn p-acp d j n1,, dt n1; d pp-f pno32,, j n2 p-acp d n1, av xx av.
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God gave this price out of mercy, NONLATINALPHABET, he so loved the world;
God gave this price out of mercy,, he so loved the world;
np1 vvd d n1 av pp-f n1,, pns31 av vvd dt n1;
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such a sic, as can never be parallel'd with a sicut. The Son gave himselfe a price in submission to the Father;
such a sic, as can never be paralleled with a sicut. The Son gave himself a price in submission to the Father;
d dt fw-la, c-acp vmb av-x vbi vvn p-acp dt fw-la. dt n1 vvd px31 dt n1 p-acp n1 p-acp dt n1;
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Father, not my will, but thine be done. Judas sinned against the Father, in selling the Son:Father, not my will, but thine be done. Judas sinned against the Father, in selling the Son:
n1, xx po11 n1, cc-acp png21 vbb vdn. np1 vvn p-acp dt n1, p-acp vvg dt n1:
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God neither commanded nor compelled Judas, Judas neither obeyed, nor aimed at Gods command;
God neither commanded nor compelled Judas, Judas neither obeyed, nor aimed At God's command;
np1 av-dx vvd ccx vvd np1, np1 av-dx vvd, ccx vvd p-acp npg1 n1;
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therefore was neither God guilty of Judas his fault, nor Judas free from guilt, by co-operating with God.
Therefore was neither God guilty of Judas his fault, nor Judas free from guilt, by cooperating with God.
av vbds dx n1 j pp-f np1 po31 n1, ccx np1 j p-acp n1, p-acp j p-acp np1.
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757
Thus God brought light out of darknesse, Judas darknesse out of light.
Thus God brought Light out of darkness, Judas darkness out of Light.
av np1 vvd n1 av pp-f n1, np1 n1 av pp-f n1.
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Lord, turn our darknesse into light, that we may see the value of this price, a price unvaluable.
Lord, turn our darkness into Light, that we may see the valve of this price, a price unvaluable.
n1, vvb po12 n1 p-acp n1, cst pns12 vmb vvi dt n1 pp-f d n1, dt n1 j.
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The Vestalls fire put out, might not be kindled, but by the beams of the Sun;
The Vestals fire put out, might not be kindled, but by the beams of the Sun;
dt n2-jn n1 vvi av, vmd xx vbi vvn, cc-acp p-acp dt n2 pp-f dt n1;
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neither the fire of Gods Grace re-kindled, but by the obedience of his own Son;
neither the fire of God's Grace rekindled, but by the Obedience of his own Son;
av-dx dt n1 pp-f npg1 n1 j, cc-acp p-acp dt n1 pp-f po31 d n1;
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761
Men, Angells, blood of Martyrs, Incense of Saints, a thousand Worlds, ten thousand Rivers of Oyle, could not,
Men, Angels, blood of Martyrs, Incense of Saints, a thousand World's, ten thousand rivers of Oil, could not,
n2, n2, n1 pp-f n2, n1 pp-f n2, dt crd n2, crd crd n2 pp-f n1, vmd xx,
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nor any thing, but the death of him, that was the Lord of Life.
nor any thing, but the death of him, that was the Lord of Life.
ccx d n1, cc-acp dt n1 pp-f pno31, cst vbds dt n1 pp-f n1.
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We were captives, bondslaves, and he (to use the Civilians words) ad pretium participandum sese venundari passus est, suffered himselfe to be sold, to purchase the price of our Redemption.
We were captives, bondslaves, and he (to use the Civilians words) ad Price participandum seize venundari passus est, suffered himself to be sold, to purchase the price of our Redemption.
pns12 vbdr n2-jn, n2, cc pns31 (p-acp vvi dt n2-jn n2) fw-la fw-la fw-la vvi fw-la fw-la fw-la, vvn px31 pc-acp vbi vvn, pc-acp vvi dt n1 pp-f po12 n1.
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A price delivered from Satan to Judas, from Judas to the Souldiers, from the Souldiers to the High Priests, from the High Priests to Pilate, from Pilate to the Jewes to be crucified.
A price Delivered from Satan to Judas, from Judas to the Soldiers, from the Soldiers to the High Priests, from the High Priests to Pilate, from Pilate to the Jews to be Crucified.
dt n1 vvn p-acp np1 p-acp np1, p-acp np1 p-acp dt n2, p-acp dt n2 p-acp dt j n2, p-acp dt j n2 p-acp np1, p-acp np1 p-acp dt np2 pc-acp vbi vvn.
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Thus mare repellit ad barbaros, barbari ad mare;
Thus mare Repellit ad barbaros, Barbari ad mare;
av fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
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tossed between the Sea of our sins, and the Pikes of Satan, could find no resting place, till he was naild to the Crosse in Calvary. Look up all ye beholders, look upon this pretious Body,
tossed between the Sea of our Sins, and the Pikes of Satan, could find no resting place, till he was nailed to the Cross in Calvary. Look up all you beholders, look upon this precious Body,
vvn p-acp dt n1 pp-f po12 n2, cc dt n2 pp-f np1, vmd vvi dx j-vvg n1, c-acp pns31 vbds vvn p-acp dt n1 p-acp np1. vvb a-acp d pn22 n2, vvb p-acp d j n1,
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and see what part ye can finde free:
and see what part you can find free:
cc vvb r-crq n1 pn22 vmb vvi j:
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768
That Head that was adored, and trembled at by the Angelicall Spirits, is all raked and harrowed with thorns;
That Head that was adored, and trembled At by the Angelical Spirits, is all raked and harrowed with thorns;
cst n1 cst vbds vvn, cc vvd p-acp p-acp dt j n2, vbz d vvn cc vvd p-acp n2;
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that Face, of whom it was said, Thou art fairer then the children of men, is all besmeared with the filthy spittle of the Jewes, and furrowed with his tears;
that Face, of whom it was said, Thou art Fairer then the children of men, is all besmeared with the filthy spittle of the Jews, and furrowed with his tears;
d n1, pp-f ro-crq pn31 vbds vvn, pns21 vb2r jc cs dt n2 pp-f n2, vbz d vvn p-acp dt j n1 pp-f dt np2, cc vvn p-acp po31 n2;
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those Eyes, clearer then the Sun, are darkened with the shadow of death;
those Eyes, clearer then the Sun, Are darkened with the shadow of death;
d n2, jc cs dt n1, vbr vvn p-acp dt n1 pp-f n1;
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those Ears, that hear the heavenly consorts of Angells, are now filled with the cursed speakings and scoffs of wretched men;
those Ears, that hear the heavenly consorts of Angels, Are now filled with the cursed speakings and scoffs of wretched men;
d n2, cst vvb dt j n2 pp-f n2, vbr av vvn p-acp dt j-vvn n2 cc n2 pp-f j n2;
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those lips, that spake as never man spake, that commanded the Spirits both of light and darknesse, are scornfully wet with Vinegar and Gall;
those lips, that spoke as never man spoke, that commanded the Spirits both of Light and darkness, Are scornfully wet with Vinegar and Gall;
d n2, cst vvd a-acp av-x n1 vvd, cst vvd dt n2 d pp-f n1 cc n1, vbr av-j j p-acp n1 cc n1;
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those Feet, that trample on all the powers of Hell, (His enemies are made his footstool) are now nailed to the footstool of the Crosse;
those Feet, that trample on all the Powers of Hell, (His enemies Are made his footstool) Are now nailed to the footstool of the Cross;
d n2, cst vvb p-acp d dt n2 pp-f n1, (po31 n2 vbr vvn po31 n1) vbr av vvn p-acp dt n1 pp-f dt n1;
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those hands that freely sway the Scepter of Heaven, now carry the Reed of reproach, and are nailed to the Tree of reproach;
those hands that freely sway the Sceptre of Heaven, now carry the Reed of reproach, and Are nailed to the Tree of reproach;
d n2 cst av-j vvi dt n1 pp-f n1, av vvb dt n1 pp-f n1, cc vbr vvn p-acp dt n1 pp-f n1;
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that whole Body, that was conceived by the Holy Ghost, was all scourged, wounded, mangled.
that Whole Body, that was conceived by the Holy Ghost, was all scourged, wounded, mangled.
cst j-jn n1, cst vbds vvn p-acp dt j n1, vbds d vvn, vvn, j-vvn.
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This is the outside of his sufferings, and was he free within? these were but love-tricks to what his Soul endured.
This is the outside of his sufferings, and was he free within? these were but love-tricks to what his Soul endured.
d vbz dt n1-an pp-f po31 n2, cc vbds pns31 j p-acp? d vbdr cc-acp n2 p-acp r-crq po31 n1 vvn.
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O all ye that passe by the way, behold and see, if there be any sorrow like unto my sorrow. Alasse!Oh all you that pass by the Way, behold and see, if there be any sorrow like unto my sorrow. Alas!
uh av-d pn22 cst vvb p-acp dt n1, vvb cc vvi, cs pc-acp vbb d n1 av-j p-acp po11 n1. uh!
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what can we see of thy sorrowes? we can no more see thy pain, than endure it;
what can we see of thy sorrows? we can no more see thy pain, than endure it;
q-crq vmb pns12 vvi pp-f po21 n2? pns12 vmb av-dx av-dc vvi po21 n1, cs vvi pn31;
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only this we see, that what the infinite sins almost of infinite men, committed against an infinite Majesty, deserved in infinite continuance of time;
only this we see, that what the infinite Sins almost of infinite men, committed against an infinite Majesty, deserved in infinite Continuance of time;
av-j d pns12 vvb, cst r-crq dt j n2 av pp-f j n2, vvn p-acp dt j n1, vvn p-acp j n1 pp-f n1;
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all this Thou, in the short time of thy Passion, hast payed for to the full,
all this Thou, in the short time of thy Passion, hast paid for to the full,
d d pns21, p-acp dt j n1 pp-f po21 n1, vh2 vvn p-acp p-acp dt j,
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and we are bought with a price.
and we Are bought with a price.
cc pns12 vbr vvn p-acp dt n1.
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O dear Christians, how ought these Earthy, Rocky, Adamantine hearts of ours, rent in pieces at this Meditation? What, all these tears,
Oh dear Christians, how ought these Earthy, Rocky, Adamantine hearts of ours, rend in Pieces At this Meditation? What, all these tears,
uh j-jn np1, q-crq vmd d j, j, j n2 pp-f png12, vvb p-acp n2 p-acp d n1? q-crq, d d n2,
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and pangs, and groans are for us, yea, from us. Shall the Son of God thus smart for our sins? yea, with our sins,
and pangs, and groans Are for us, yea, from us. Shall the Son of God thus smart for our Sins? yea, with our Sins,
cc n2, cc n2 vbr p-acp pno12, uh, p-acp pno12. vmb dt n1 pp-f np1 av j p-acp po12 n2? uh, p-acp po12 n2,
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and shall not we grieve for our own? How far were our soules gone, that could not be ransomed with an easier price? If thy Soul had been in His Souls stead, what had become of it? it shall be,
and shall not we grieve for our own? How Far were our Souls gone, that could not be ransomed with an Easier price? If thy Soul had been in His Souls stead, what had become of it? it shall be,
cc vmb xx pns12 vvb p-acp po12 d? c-crq av-j vbdr po12 n2 vvn, cst vmd xx vbi vvn p-acp dt jc n1? cs po21 n1 vhd vbn p-acp po31 n2 n1, r-crq vhd vvn pp-f pn31? pn31 vmb vbi,
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if His were not in stead of thine.
if His were not in stead of thine.
cs po31 vbr xx p-acp n1 pp-f png21.
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Go too now, thou lewd Man, that makes thy selfe merry with uncleannesse, thou little knowes the price of one sin, which made thy blessed Saviour cry out, to the amazement of Angells,
Go too now, thou lewd Man, that makes thy self merry with uncleanness, thou little knows the price of one since, which made thy blessed Saviour cry out, to the amazement of Angels,
vvb av av, pns21 j n1, cst vvz po21 n1 j p-acp n1, pns21 j vvz dt n1 pp-f crd n1, r-crq vvd po21 j-vvn n1 vvb av, p-acp dt n1 pp-f n2,
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and horrour of men, My God, my God, why hast thou forsaken me? But now, we are bought with a price.
and horror of men, My God, my God, why hast thou forsaken me? But now, we Are bought with a price.
cc n1 pp-f n2, po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? p-acp av, pns12 vbr vvn p-acp dt n1.
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And if we be bought with a price, then away with those Jubile Proclamations of Rome, I mean the Supererogatory sufferings of Saints, to pay forth this price;
And if we be bought with a price, then away with those Jubilee Proclamations of Room, I mean the Supererogatory sufferings of Saints, to pay forth this price;
cc cs pns12 vbb vvn p-acp dt n1, cs av p-acp d n1 n2 pp-f vvi, pns11 vvb dt n1 n2 pp-f n2, pc-acp vvi av d n1;
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a blasphemous and beggerly Principle, (as learned Fulk calls it).
a blasphemous and beggarly Principle, (as learned Fulk calls it).
dt j cc j n1, (c-acp j np1 vvz pn31).
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Some modest Doctours of Lovain would have minced it, affirming, that the suffering of Saints are not truly satisfactory,
some modest Doctors of Louvain would have minced it, affirming, that the suffering of Saints Are not truly satisfactory,
d j n2 pp-f np1 vmd vhi vvn pn31, vvg, cst dt n1 pp-f n2 vbr xx av-j j,
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but only motives to move God, to apply unto us Christs sufferingss:
but only motives to move God, to apply unto us Christ sufferingss:
cc-acp j n2 pc-acp vvi np1, pc-acp vvi p-acp pno12 npg1 n1:
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but they were soon charmed by four severall Popes, (as their own Cardinall confesses) and commanded to speak home with Bellarmine, Passionibus Sanctorum expiari delicta, that by the sufferings of Saints, our sins are expiated,
but they were soon charmed by four several Popes, (as their own Cardinal Confesses) and commanded to speak home with Bellarmine, Passionibus Sanctorum expiari Delicta, that by the sufferings of Saints, our Sins Are expiated,
cc-acp pns32 vbdr av vvn p-acp crd j n2, (c-acp po32 d n1 vvz) cc vvd pc-acp vvi av-an p-acp np1, fw-la fw-la fw-la fw-la, cst p-acp dt n2 pp-f n2, po12 n2 vbr vvn,
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and that by them applyed, we are redeemed from those punishments, we yet owe to God.
and that by them applied, we Are redeemed from those punishments, we yet owe to God.
cc cst p-acp pno32 vvd, pns12 vbr vvn p-acp d n2, pns12 av vvb p-acp np1.
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794
Blasphemy worthy of tearing of garments!
Blasphemy worthy of tearing of garments!
n1 j pp-f vvg pp-f n2!
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How hath Christ payed the price, if we must supply the defect? But, we are bought with a price.
How hath christ paid the price, if we must supply the defect? But, we Are bought with a price.
c-crq vhz np1 vvn dt n1, cs pns12 vmb vvi dt n1? p-acp, pns12 vbr vvn p-acp dt n1.
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796
Take up then a Song of deliverance, far more glorious than that of Moses, Deborah, or Gideon. Art thou afraid of Satan? Christ hath spoyled Principalities and Powers.
Take up then a Song of deliverance, Far more glorious than that of Moses, Deborah, or gideon. Art thou afraid of Satan? christ hath spoiled Principalities and Powers.
vvb a-acp av dt n1 pp-f n1, av-j av-dc j cs d pp-f np1, np1, cc np1. vb2r pns21 j pp-f np1? np1 vhz vvn n2 cc n2.
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Art thou affraid of sin? Christ was made sin, that is, a price for sin for thee.
Art thou afraid of since? christ was made since, that is, a price for since for thee.
vb2r pns21 j pp-f n1? np1 vbds vvn n1, cst vbz, dt n1 p-acp n1 p-acp pno21.
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798
Death, Hell, and the Grave are conquered, that thou maist triumph: Hell, where is thy sting? Death, where is thy victory.
Death, Hell, and the Grave Are conquered, that thou Mayest triumph: Hell, where is thy sting? Death, where is thy victory.
n1, n1, cc dt j vbr vvn, cst pns21 vm2 vvi: n1, q-crq vbz po21 n1? n1, q-crq vbz po21 n1.
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Nay this price hath payed for the abolishment of the Ceremonies of the Law.
Nay this price hath paid for the abolishment of the Ceremonies of the Law.
uh-x d n1 vhz vvn p-acp dt n1 pp-f dt n2 pp-f dt n1.
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Away then with New Moones, Sacrifices, and the rites of Judaism, the vail of the Temple is rent.
Away then with New Moons, Sacrifices, and the Rites of Judaism, the Vail of the Temple is rend.
av av p-acp j n2, n2, cc dt n2 pp-f np1, dt n1 pp-f dt n1 vbz vvn.
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That conceit of Theophylact is witty at least, That as the Jewes were wont to rend their garments, when they heard blasphemy;
That conceit of Theophylact is witty At least, That as the Jews were wont to rend their garments, when they herd blasphemy;
cst n1 pp-f vvd vbz j p-acp ds, cst p-acp dt np2 vbdr j pc-acp vvi po32 n2, c-crq pns32 vvd n1;
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802
so the Temple not enduring those execrable blasphemies against the Son of God, tore her Vail apieces. But that is not all.
so the Temple not enduring those execrable Blasphemies against the Son of God, tore her vail apieces. But that is not all.
av dt n1 xx vvg d j n2 p-acp dt n1 pp-f np1, vvd po31 n1 av. p-acp d vbz xx d.
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803
The vail rent, is, the observation of the Rituall Law cancelled.
The Vail rend, is, the observation of the Ritual Law canceled.
dt n1 vvn, vbz, dt n1 pp-f dt j n1 vvn.
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804
I say not, that all ceremonies are cancelled by this price, but the Law of Ceremonies and Jewish.
I say not, that all ceremonies Are canceled by this price, but the Law of Ceremonies and Jewish.
pns11 vvb xx, cst d n2 vbr vvn p-acp d n1, cc-acp dt n1 pp-f n2 cc jp.
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805
It is a sound distinction of the Antients, that some are Typicall, foresignifying Christ; some of order and decency; those are abrogated, not these.
It is a found distinction of the Ancients, that Some Are Typical, foresignifying christ; Some of order and decency; those Are abrogated, not these.
pn31 vbz dt j n1 pp-f dt n2-j, cst d vbr j, vvg np1; d pp-f n1 cc n1; d vbr vvn, xx d.
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806
The Spouse of Christ cannot be without her laces, and chains, and borders.
The Spouse of christ cannot be without her laces, and chains, and borders.
dt n1 pp-f np1 vmbx vbi p-acp po31 n2, cc n2, cc n2.
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807
But thou, O Lord, how long shall thy poor Church, through contentious spirits, finde her ornaments her sorrowes? How much better were it, to revive the sweet spirit of divine Saint Austine, turning this contention into grar•dation, glorifying God for these mercies;
But thou, Oh Lord, how long shall thy poor Church, through contentious spirits, find her Ornament her sorrows? How much better were it, to revive the sweet Spirit of divine Saint Augustine, turning this contention into grar•dation, glorifying God for these Mercies;
p-acp pns21, uh n1, c-crq av-j vmb po21 j n1, p-acp j n2, vvb po31 n2 po31 n2? c-crq d j vbdr pn31, pc-acp vvi dt j n1 pp-f j-jn n1 np1, vvg d n1 p-acp n1, vvg np1 p-acp d n2;
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which is the next Proposition, and the last of the three; Ye are bought with a price, therefore glorifie God.
which is the next Proposition, and the last of the three; You Are bought with a price, Therefore Glorify God.
r-crq vbz dt ord n1, cc dt ord pp-f dt crd; pn22 vbr vvn p-acp dt n1, av vvi np1.
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809
All things ought to begin for, to terminate in, Gods glory, which is the end of all our actions, the centre of all our motions.
All things ought to begin for, to terminate in, God's glory, which is the end of all our actions, the centre of all our motions.
d n2 vmd pc-acp vvi p-acp, pc-acp vvi p-acp, ng1 n1, r-crq vbz dt n1 pp-f d po12 n2, dt n1 pp-f d po12 n2.
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The Angells sounded this Trumpet at his Birth, when the price was but offered;
The Angels sounded this Trumpet At his Birth, when the price was but offered;
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shall not we, for his pretious Death and Passion, when it was payed? NONLATINALPHABET, Glory be to God on high. This glory is Gods:
shall not we, for his precious Death and Passion, when it was paid?, Glory be to God on high. This glory is God's:
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First, a debito, for we are his, and that triplici jure, by a threefold right: of Creation, as Men; of Redemption, as Sons; of Sanctification, as Saints.
First, a Debito, for we Are his, and that triplici jure, by a threefold right: of Creation, as Men; of Redemption, as Sons; of Sanctification, as Saints.
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Secondly, ab integro, from the whole; we are composed of two parts, Body, and Spirit;
Secondly, ab integro, from the Whole; we Are composed of two parts, Body, and Spirit;
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are Gods, both in body and spirit, therefore must glorifie him both in body and spirit.
Are God's, both in body and Spirit, Therefore must Glorify him both in body and Spirit.
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Thirdly, a lytro, from the Ransom.
Thirdly, a lytro, from the Ransom.
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Empti sumus, We are bought, by a Synecdoche, quasi redempti, redeemed, and re-bought, and that by an Emphaticall Pleonasme, pretio, with a price.Empti sumus, We Are bought, by a Synecdoche, quasi redempti, redeemed, and re-bought, and that by an Emphatical Pleonasm, Precio, with a price.
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And thus, what one ought to have done, a three-fold cord must move us to do, to glorifie God.
And thus, what one ought to have done, a threefold cord must move us to do, to Glorify God.
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We are Gods, both in body and spirit; Gods, because we are redeemed both in body and spirit by the Son of God.
We Are God's, both in body and Spirit; God's, Because we Are redeemed both in body and Spirit by the Son of God.
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This is the main and cardinall reason, let us prosecute it.
This is the main and cardinal reason, let us prosecute it.
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What mercy was ever like this? for a God to sell his own Son, that he might redeem his Enemies? What more dear than a Son, what more hatefull than an Enemy? Yet, oftentimes we see, that the hate of an Enemy, is drunk up of the love of a Son. O my son Absalom, would God I had dyed for thee.
What mercy was ever like this? for a God to fell his own Son, that he might Redeem his Enemies? What more dear than a Son, what more hateful than an Enemy? Yet, oftentimes we see, that the hate of an Enemy, is drunk up of the love of a Son. Oh my son Absalom, would God I had died for thee.
q-crq n1 vbds av av-j d? p-acp dt n1 pc-acp vvi po31 d n1, cst pns31 vmd vvi po31 n2? q-crq dc j-jn cs dt n1, r-crq av-dc j cs dt n1? av, av pns12 vvb, cst dt n1 pp-f dt n1, vbz vvn a-acp pp-f dt n1 pp-f dt n1 uh po11 n1 np1, vmd np1 pns11 vhd vvn p-acp pno21.
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Fulvius, a Roman Senatour, slew his Son, for conspiring with Cateline; but, in Christ was no guile found. fulvius, a Roman Senator, slew his Son, for conspiring with Cataline; but, in christ was no guile found.
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Manlius adjudged his Son to die, for violating the Law of Armes; Christ kept the whole Law.Manlius adjudged his Son to die, for violating the Law of Arms; christ kept the Whole Law.
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Aegeus sent his son Theseus, to conflict with a Minotaur, to free himselfe and his Country from deserved bondage;Aegeus sent his son Theseus, to conflict with a Minotaur, to free himself and his Country from deserved bondage;
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God sent his Son to conflict with Satan, Death, and Hell, who was NONLATINALPHABET, free from all bondage.
God sent his Son to conflict with Satan, Death, and Hell, who was, free from all bondage.
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The Israelites sacrificed their Children to Moloch. Agamemnon his daughter Iphigenia to Neptune; but they had more:
The Israelites sacrificed their Children to Moloch. Agamemnon his daughter Iphigenia to Neptune; but they had more:
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But God, when he had no more, gave his onely Son for a price.
But God, when he had no more, gave his only Son for a price.
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Besides the infinite disproportion betwixt God and Man. An act of mercy, in Scripture, in History, not to be found the like unparallel'd,
Beside the infinite disproportion betwixt God and Man. an act of mercy, in Scripture, in History, not to be found the like unparalleled,
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unlesse a Type in Abraham, and but a Type:
unless a Type in Abraham, and but a Type:
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I know (saies God to Abraham) thou lovest me, because thou hast not spared thine onely son Isaac. I know (Says God to Abraham) thou Lovest me, Because thou hast not spared thine only son Isaac.
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And then shall not we, O holy Father, know thou lovest us, that hast not spared,
And then shall not we, Oh holy Father, know thou Lovest us, that hast not spared,
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but given thine onely Son Jesus? Gods love to Christ was infinite, Abraham 's to Isaac but finite.
but given thine only Son jesus? God's love to christ was infinite, Abraham is to Isaac but finite.
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God gave his Son willingly, Abraham as it were constrainedly. God gave his Son to an ignominious death, Abraham to a holy Sacrifice.
God gave his Son willingly, Abraham as it were constrainedly. God gave his Son to an ignominious death, Abraham to a holy Sacrifice.
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Isaac was in the hands of a tender Father, Christ of barbarous enemies. Isaac was but offered in shew, Christ payed the price indeed. O the infinite disproportion!Isaac was in the hands of a tender Father, christ of barbarous enemies. Isaac was but offered in show, christ paid the price indeed. O the infinite disproportion!
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St. Chrysostome is rapt hereat, and calls it, NONLATINALPHABET, an excesse of love; that is a pin to low.
Saint Chrysostom is rapt hereat, and calls it,, an excess of love; that is a pin to low.
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Pareus calls it, por•entum amoris, a miracle of love; that is yet too short. St. Paul, waft upon Seraphick wings, styles it, NONLATINALPHABET, love surpassing knowledge; that, that's it.Pareus calls it, por•entum amoris, a miracle of love; that is yet too short. Saint Paul, waft upon Seraphic wings, styles it,, love surpassing knowledge; that, that's it.
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What can we do in lue? but to the point in hand, glorifie God; like Pigeons, having drunk of this River of life, NONLATINALPHABET, joyntly together hold up our Bills towards Heaven in token of thankfulnesse;
What can we do in lue? but to the point in hand, Glorify God; like Pigeons, having drunk of this River of life,, jointly together hold up our Bills towards Heaven in token of thankfulness;
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thank him, who is the God of glory, for devesting himselfe of glory, that he might restore us to hope of glory.
thank him, who is the God of glory, for divesting himself of glory, that he might restore us to hope of glory.
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We reverence men on Earth, Rome gives NONLATINALPHABET worship to Saints in Heaven, NONLATINALPHABET, more worship to the Mother of our Saviour, Queen of Heaven, (as they style her).
We Reverence men on Earth, Room gives worship to Saints in Heaven,, more worship to the Mother of our Saviour, Queen of Heaven, (as they style her).
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But, NONLATINALPHABET, glory only to the God of glory.
But,, glory only to the God of glory.
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My glory (saies God) I will not give to another, but my peace I will give:My glory (Says God) I will not give to Another, but my peace I will give:
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Which was sung by the Angells at the Nativity, Glory be to God on high, peace on earth.
Which was sung by the Angels At the Nativity, Glory be to God on high, peace on earth.
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It is Aristotle 's saying in his Ethicks, We give praise to men, but NONLATINALPHABET, a better thing than praise to God:
It is Aristotle is saying in his Ethics, We give praise to men, but, a better thing than praise to God:
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And what is that, but NONLATINALPHABET, Glory? Therefore NONLATINALPHABET, Glorifie God in your body and your spirits, which are Gods. It is Plato 's phrase in his Respublica, NONLATINALPHABET, Glorifie God. Aratus his, NONLATINALPHABET, Ye are God's offspring.
And what is that, but, Glory? Therefore, glorify God in your body and your spirits, which Are God's It is Plato is phrase in his Respublica,, glorify God. Aratus his,, You Are God's offspring.
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Joyne them both together, and we have the poynt, Glorifie God, because ye are Gods. But as Honour, so Glory, is, in dante, in the Giver;
Join them both together, and we have the point, glorify God, Because you Are God's But as Honour, so Glory, is, in dante, in the Giver;
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we have no glory to give, all glory is Gods, to whom we ought to give;
we have no glory to give, all glory is God's, to whom we ought to give;
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and when it is given, it is but his own, but a part of his own:
and when it is given, it is but his own, but a part of his own:
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And if all tongues should glorifie him at once, it addes no more to his glory,
And if all tongues should Glorify him At once, it adds no more to his glory,
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then a drop of a bucket returned to the Ocean, whence it issued. As Rivers return to refresh the Sea, whence they came, Sun-beams by reflection are inflamed;
then a drop of a bucket returned to the Ocean, whence it issued. As rivers return to refresh the Sea, whence they Come, Sunbeams by reflection Are inflamed;
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so our hearts by glorifying God, must be enflamed, that he may glorifie us, In storms, in calms, blow what winde wil, the Mariners Needle still points at the Pole;
so our hearts by glorifying God, must be inflamed, that he may Glorify us, In storms, in calms, blow what wind will, the Mariners Needle still points At the Pole;
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in prosperity, in adversity, we ought to aime at Gods glory: Here, I say, we ought;
in Prosperity, in adversity, we ought to aim At God's glory: Here, I say, we ought;
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in Heaven I am sure we shall: for there NONLATINALPHABET, the Angells Leiturgie is singing of Hymns of glory.
in Heaven I am sure we shall: for there, the Angels Liturgy is singing of Hymns of glory.
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But what need we look so high? was not our first Reformers so? Observe the blessed method the Spirit dictated them, in the very dawning out of Popish superstition: First, Contrition; then, Confession; then, Absolution; then Petition;
But what need we look so high? was not our First Reformers so? Observe the blessed method the Spirit dictated them, in the very dawning out of Popish Superstition: First, Contrition; then, Confessi; then, Absolution; then Petition;
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then, Gloria Patri, Glory be to God: then, Venite exultemus, Come and rejoyce:
then, Gloria Patri, Glory be to God: then, Venite Exultemus, Come and rejoice:
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then, severall Psalms, as so many Hallelujah's for the Day, each concluding with Gloria Patri, Glory be to God.
then, several Psalms, as so many Hallelujah's for the Day, each concluding with Gloria Patri, Glory be to God.
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After the first Lesson, Te Deum laudamus, We praise thee, O God, or the Song of the three Children, Benedicite omnia opera, Let all his works glorifie God.
After the First lesson, Te God Laudamus, We praise thee, Oh God, or the Song of the three Children, Benedicite omnia opera, Let all his works Glorify God.
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After the second Lesson, Jubilate Deo, Be joyfull in God:
After the second lesson, Jubilate God, Be joyful in God:
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Ending still like Frankincense put out with this sweet odour, Gloria, Patri, Glory be to God.
Ending still like Frankincense put out with this sweet odour, Gloria, Patri, Glory be to God.
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Well then, if this was the heavenly language in the infancy of our Church, let every grown Member of the Church glorifie God in Body, in Spirit,
Well then, if this was the heavenly language in the infancy of our Church, let every grown Member of the Church Glorify God in Body, in Spirit,
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for all his mercies, but especially, for this mercy of Redeeming us, with the price of his own pretious blood.
for all his Mercies, but especially, for this mercy of Redeeming us, with the price of his own precious blood.
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Therefore with Angells, and Archangells, and all the company of Heaven, we laud and magnifie thy glorious Name, evermore praising thee,
Therefore with Angels, and Archangels, and all the company of Heaven, we laud and magnify thy glorious Name, evermore praising thee,
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and saying, Holy, holy, holy, Lord God of Hostes, Heaven and Earth are full of thy glory;
and saying, Holy, holy, holy, Lord God of Hosts, Heaven and Earth Are full of thy glory;
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Glory be to thee O Lord most high: To thee we ascribe all honour and glory, both now and for evermore.
Glory be to thee Oh Lord most high: To thee we ascribe all honour and glory, both now and for evermore.
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NONLATINALPHABET. A SERMON, Expressing the benefits accruing from our Saviours Death and Passion, insisting only upon the latter part, by reason of the affinity with the former Subject.
. A SERMON, Expressing the benefits accrueing from our Saviors Death and Passion, insisting only upon the latter part, by reason of the affinity with the former Subject.
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The Text, Rom. 8. 32. He that spared not his own Son, but delivered him up for us all,
The Text, Rom. 8. 32. He that spared not his own Son, but Delivered him up for us all,
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how shall he not with him also freely give us all things?
how shall he not with him also freely give us all things?
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THIS Text is an Exchequer, the Treasurer God, the Gift all things; the parties to whom, all men; the key, Christ. God the Father, that spared not to give Christ for us all, will not spare with him to give us all.
THIS Text is an Exchequer, the Treasurer God, the Gift all things; the parties to whom, all men; the key, christ. God the Father, that spared not to give christ for us all, will not spare with him to give us all.
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The Parts in generall are two: First, an Hypothesis, or Supposition. Secondly, a Thesis or Position.
The Parts in general Are two: First, an Hypothesis, or Supposition. Secondly, a Thesis or Position.
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The Hypothesis or Supposition hath a double reference; looking back at the former, unties a a knot;
The Hypothesis or Supposition hath a double Referente; looking back At the former, unties a a knot;
dt n1 cc n1 vhz dt j-jn n1; vvg av p-acp dt j, vvz dt dt n1;
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looking forward at the latter, is an argument to confirm a truth; in matter, drawn a majori, from the greater to the lesse;
looking forward At the latter, is an argument to confirm a truth; in matter, drawn a majori, from the greater to the less;
vvg av-j p-acp dt d, vbz dt n1 pc-acp vvi dt n1; p-acp n1, vvn dt fw-la, p-acp dt jc p-acp dt av-dc;
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in form, an Enthymema, thus unfolded:
in from, an Enthymeme, thus unfolded:
p-acp n1, dt np1, av vvn:
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God spared not, but delivered up his own Son, therefore he will not spare, but deliver up all things for his Saints.
God spared not, but Delivered up his own Son, Therefore he will not spare, but deliver up all things for his Saints.
np1 vvd xx, cc-acp vvd a-acp po31 d n1, av pns31 vmb xx vvi, cc-acp vvb a-acp d n2 p-acp po31 n2.
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It is amplified, first, from the party or person giving, NONLATINALPHABET, He, in Grammer the Third, but here the First Person in the Trinity.
It is amplified, First, from the party or person giving,, He, in Grammer the Third, but Here the First Person in the Trinity.
pn31 vbz vvn, ord, p-acp dt n1 cc n1 vvg,, pns31, p-acp np1 dt ord, cc-acp av dt ord n1 p-acp dt np1.
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Secondly, from the double act, NONLATINALPHABET, hath not spared, negatively, NONLATINALPHABET, but hath delivered up, affirmatively.
Secondly, from the double act,, hath not spared, negatively,, but hath Delivered up, affirmatively.
ord, p-acp dt j-jn n1,, vhz xx vvn, av-j,, cc-acp vhz vvn a-acp, av-j.
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Thirdly, from the object or gift, that is, NONLATINALPHABET, a Son, NONLATINALPHABET, his own Son, NONLATINALPHABET, his only begotten Son. Fourthly, the subjects,
Thirdly, from the Object or gift, that is,, a Son,, his own Son,, his only begotten Son. Fourthly, the subject's,
ord, p-acp dt n1 cc n1, cst vbz,, dt n1,, po31 d n1,, po31 av-j vvn n1 ord, dt n2-jn,
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or parties for whom, not Angells, but Men; for, when he ascended above Principalities and Powers, he gave gifts to men:
or parties for whom, not Angels, but Men; for, when he ascended above Principalities and Powers, he gave Gifts to men:
cc n2 p-acp ro-crq, xx n2, cc-acp n2; p-acp, c-crq pns31 vvd p-acp n2 cc n2, pns31 vvd n2 p-acp n2:
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NONLATINALPHABET, us; not restrained to some of us, but with a note of universality, all, NONLATINALPHABET, for us all: He that spared not his own Son,
, us; not restrained to Some of us, but with a note of universality, all,, for us all: He that spared not his own Son,
, pno12; xx vvn p-acp d pp-f pno12, cc-acp p-acp dt n1 pp-f n1, d,, p-acp pno12 d: pns31 cst vvd xx po31 d n1,
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but delivered him up for us all. The second Branch, is in it selfe a Position;but Delivered him up for us all. The second Branch, is in it self a Position;
cc-acp vvd pno31 a-acp p-acp pno12 d. dt ord n1, vbz p-acp pn31 n1 dt n1;
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in reference to the former, a Conclusion: The parts of it (as the Rivers of Paradise) are principally four: First, the Donor, God.
in Referente to the former, a Conclusion: The parts of it (as the rivers of Paradise) Are principally four: First, the Donor, God.
p-acp n1 p-acp dt j, dt n1: dt n2 pp-f pn31 (c-acp dt n2 pp-f n1) vbr av-j crd: ord, dt n1, np1.
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Secondly, the Donation, NONLATINALPHABET, a free gift, or Charter, Thirdly, the parties to whom it is given, NONLATINALPHABET, to us. Fourthly, the Donative,
Secondly, the Donation,, a free gift, or Charter, Thirdly, the parties to whom it is given,, to us. Fourthly, the Donative,
ord, dt n1,, dt j n1, cc np1, ord, dt n2 p-acp ro-crq pn31 vbz vvn,, p-acp pno12. ord, dt n1,
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or gift, and that is, NONLATINALPHABET, all things, amplified with the correlative, NONLATINALPHABET, with him: By him, all things were made:
or gift, and that is,, all things, amplified with the correlative,, with him: By him, all things were made:
cc n1, cc d vbz,, d n2, vvn p-acp dt j,, p-acp pno31: p-acp pno31, d n2 vbdr vvn:
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in him, all things are given. All of this illustrated by a threefold Emphasis, here expressed; NONLATINALPHABET, a note of Interrogation; NONLATINALPHABET, of Negation; NONLATINALPHABET, of Augmentation;
in him, all things Are given. All of this illustrated by a threefold Emphasis, Here expressed;, a note of Interrogation;, of Negation;, of Augmentation;
p-acp pno31, d n2 vbr vvn. av-d pp-f d vvn p-acp dt j n1, av vvn;, dt n1 pp-f n1;, pp-f n1;, pp-f n1;
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NONLATINALPHABET, How shall he not also? He that spared not his own Son, &c. We have already •ntred into this Exchequer, where we have seen the rich treasurie of Gods mercy, in delivering up his Son for us all.
, How shall he not also? He that spared not his own Son, etc. We have already •ntred into this Exchequer, where we have seen the rich treasury of God's mercy, in delivering up his Son for us all.
, q-crq vmb pns31 xx av? pns31 cst vvd xx po31 d n1, av pns12 vhb av vvn p-acp d n1, c-crq pns12 vhb vvn dt j n1 pp-f npg1 n1, p-acp vvg a-acp po31 n1 p-acp pno12 d.
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Now is the second return, this Exchequer is yet open; let us all enter in further by him the Dore, and the Way, to see,
Now is the second return, this Exchequer is yet open; let us all enter in further by him the Door, and the Way, to see,
av vbz dt ord n1, d n1 vbz av j; vvb pno12 d vvi p-acp jc p-acp pno31 dt n1, cc dt n1, pc-acp vvi,
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how that with him, he will freely give us all things: How shall he not with him also, &c. The first part is the Doner, He: The word is twice repeated by an Epanados, in relation to a double act of mercy:
how that with him, he will freely give us all things: How shall he not with him also, etc. The First part is the Doner, He: The word is twice repeated by an Epanados, in Relation to a double act of mercy:
c-crq d p-acp pno31, pns31 vmb av-j vvi pno12 d n2: q-crq vmb pns31 xx p-acp pno31 av, av dt ord n1 vbz dt n1, pns31: dt n1 vbz av vvn p-acp dt n2, p-acp n1 p-acp dt j-jn n1 pp-f n1:
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He that gave Christ for the health of our souls, that He will give us all things for the health of our bodies, NONLATINALPHABET, which is, which was, which is to be.
He that gave christ for the health of our Souls, that He will give us all things for the health of our bodies,, which is, which was, which is to be.
pns31 cst vvd np1 p-acp dt n1 pp-f po12 n2, cst pns31 vmb vvi pno12 d n2 p-acp dt n1 pp-f po12 n2,, r-crq vbz, r-crq vbds, r-crq vbz pc-acp vbi.
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Jam. 1. 17. Every good and perfect gift is from above, and commeth down from the Father of lights. Jam. 1. 17. Every good and perfect gift is from above, and comes down from the Father of lights.
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He is Omnipotent to make all things, Omniscient to know all things; infinite in Wisdome, to contrive; in Mercy, to dispose; in Bounty, to bestow:
He is Omnipotent to make all things, Omniscient to know all things; infinite in Wisdom, to contrive; in Mercy, to dispose; in Bounty, to bestow:
pns31 vbz j pc-acp vvi d n2, j pc-acp vvi d n2; j p-acp n1, pc-acp vvi; p-acp n1, pc-acp vvi; p-acp n1, pc-acp vvi:
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He only that is NONLATINALPHABET, the maker of all things, He only NONLATINALPHABET, is the giver of all things.
He only that is, the maker of all things, He only, is the giver of all things.
pns31 av-j cst vbz, dt n1 pp-f d n2, pns31 av-j, vbz dt n1 pp-f d n2.
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It was the dream of Avicen, that Angells, by the power of God, did make the Heavens, the Heavens the inferiour Bodies:
It was the dream of Avicena, that Angels, by the power of God, did make the Heavens, the Heavens the inferior Bodies:
pn31 vbds dt n1 pp-f np1, d n2, p-acp dt n1 pp-f np1, vdd vvi dt n2, dt n2 dt j-jn n2:
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But he was a Turk, and his Doctrine in this relishes more the Alcaron, than the Evangelists. As unsound is that Sentence of the Master of the Sentences, That God could communicate to the Creature, the power of Creation:
But he was a Turk, and his Doctrine in this Relishes more the alcaron, than the Evangelists. As unsound is that Sentence of the Master of the Sentences, That God could communicate to the Creature, the power of Creation:
cc-acp pns31 vbds dt np1, cc po31 n1 p-acp d vvz av-dc dt np1, cs dt n2. p-acp j vbz d n1 pp-f dt n1 pp-f dt n2, cst np1 vmd vvi p-acp dt n1, dt n1 pp-f n1:
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For, Creation is a production of a thing out of nothing, to make a thing of nothing,
For, Creation is a production of a thing out of nothing, to make a thing of nothing,
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an act of Omnipotency, Omnipotency an incommunicable Attribute of God, as incommunicable as that Attribute of giving every good and perfect gift, to be attributed to none but Him, that made all things for Man. Gen. 1. 29. Behold, I have given you every herb, every tree, the fruit of every tree, every beast of the field, foul of the aire, fish in the sea, creeping thing upon the earth. O curva in terris animae!
an act of Omnipotency, Omnipotency an incommunicable Attribute of God, as incommunicable as that Attribute of giving every good and perfect gift, to be attributed to none but Him, that made all things for Man. Gen. 1. 29. Behold, I have given you every herb, every tree, the fruit of every tree, every beast of the field, foul of the air, Fish in the sea, creeping thing upon the earth. O curva in terris Spirits!
dt n1 pp-f n1, n1 dt j n1 pp-f np1, c-acp j c-acp d n1 pp-f vvg d j cc j n1, pc-acp vbi vvn p-acp pix cc-acp pno31, cst vvd d n2 p-acp n1 np1 crd crd vvb, pns11 vhb vvn pn22 d n1, d n1, dt n1 pp-f d n1, d n1 pp-f dt n1, j pp-f dt n1, n1 p-acp dt n1, vvg n1 p-acp dt n1. fw-la fw-la p-acp fw-la fw-la!
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O fond souls, like the poor lunatick man at Athens, to presume upon that which is Gods prerogative.
Oh found Souls, like the poor lunatic man At Athens, to presume upon that which is God's prerogative.
uh j n2, av-j dt j j-jn n1 p-acp np1, pc-acp vvi p-acp d r-crq vbz ng1 n1.
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Vermis crastinò moriturus, a worm, that must die to morrow.Vermis crastinò Moriturus, a worm, that must die to morrow.
fw-fr fw-la fw-la, dt n1, cst vmb vvi p-acp n1.
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Before God had given Man a Beeing by Creation, he gave every thing for the Well-beeing of Man, by his everlasting purpose, Predestination, Election:
Before God had given Man a Being by Creation, he gave every thing for the Well-being of Man, by his everlasting purpose, Predestination, Election:
p-acp np1 vhd vvn n1 dt vbg p-acp n1, pns31 vvd d n1 p-acp dt j pp-f n1, p-acp po31 j n1, n1, n1:
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Purpose, to make Man in his own Image, to make so many in number of men, (though not all their souls at once,
Purpose, to make Man in his own Image, to make so many in number of men, (though not all their Souls At once,
vvb, pc-acp vvi n1 p-acp po31 d n1, pc-acp vvi av d p-acp n1 pp-f n2, (cs xx d po32 n2 p-acp a-acp,
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as Origen said) as there are Angells fallen; so many, as the Angells that remain in purity, say some;
as Origen said) as there Are Angels fallen; so many, as the Angels that remain in purity, say Some;
c-acp n1 vvd) c-acp a-acp vbr n2 vvn; av d, c-acp dt n2 cst vvb p-acp n1, vvb d;
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so many as the Angells pure and impure, say others; how many, uncertain, and that's the truth most certain.
so many as the Angels pure and impure, say Others; how many, uncertain, and that's the truth most certain.
av d c-acp dt ng1 j cc j, vvb n2-jn; c-crq d, j, cc d|vbz dt n1 av-ds j.
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By Predestination, in which gift or chain of Gods mercies are three links: First, the decreeing of man to a supernaturall end.
By Predestination, in which gift or chain of God's Mercies Are three links: First, the decreeing of man to a supernatural end.
p-acp n1, p-acp r-crq n1 cc n1 pp-f npg1 n2 vbr crd n2: ord, dt vvg pp-f n1 p-acp dt j n1.
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Secondly, the gift of eternall life, which is the supernaturall end. Thirdly, the disposing of all saving means, to this supernaturall end, all effected in time, yet ordained before all time.
Secondly, the gift of Eternal life, which is the supernatural end. Thirdly, the disposing of all Saving means, to this supernatural end, all effected in time, yet ordained before all time.
ord, dt n1 pp-f j n1, r-crq vbz dt j n1. ord, dt n-vvg pp-f d j-vvg n2, p-acp d j n1, d vvn p-acp n1, av vvn p-acp d n1.
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By Election, which is a culling and picking of some out of the masse of sin, leaving others in the masse of corruption:
By Election, which is a culling and picking of Some out of the mass of since, leaving Others in the mass of corruption:
p-acp n1, r-crq vbz dt vvg cc vvg pp-f d av pp-f dt n1 pp-f n1, vvg n2-jn p-acp dt n1 pp-f n1:
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As a Jeweller purifies what Gold, a man sifts what Wheat he pleases;
As a Jeweller Purifies what Gold, a man sifts what Wheat he Pleases;
c-acp dt n1 vvz r-crq n1, dt n1 n2 r-crq n1 pns31 vvz;
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so God purifies the Elect his Gold, sifts the Saints his Wheat for his Granarie, passes by the rest for their sin, I will not determine whether Originall or actuall sin,
so God Purifies the Elect his Gold, sifts the Saints his Wheat for his Granary, passes by the rest for their since, I will not determine whither Original or actual since,
av np1 vvz dt j-vvn po31 n1, vvz dt n2 po31 n1 p-acp po31 n1, vvz p-acp dt n1 p-acp po32 n1, pns11 vmb xx vvi cs j-jn cc j n1,
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nor deny them Christ in some sense, whom the Father spared not, but delivered up for all.
nor deny them christ in Some sense, whom the Father spared not, but Delivered up for all.
ccx vvi pno32 np1 p-acp d n1, ro-crq dt n1 vvd xx, cc-acp vvd a-acp p-acp d.
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The reason why Christ was not effectuall for all, was their infidelity and sin. It is true, (as the School-men say) Predestinatio nihil ponit in praedestinato:
The reason why christ was not effectual for all, was their infidelity and since. It is true, (as the Schoolmen say) Predestinatio nihil Ponit in praedestinato:
dt n1 c-crq np1 vbds xx j p-acp d, vbds po32 n1 cc n1. pn31 vbz j, (c-acp dt n2 vvb) fw-la fw-la fw-la p-acp fw-la:
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Predestination is an act of meer mercy in God, not of merit in man; neither in regard of the Decree, which was, when he was nothing;
Predestination is an act of mere mercy in God, not of merit in man; neither in regard of the decree, which was, when he was nothing;
n1 vbz dt n1 pp-f j n1 p-acp np1, xx pp-f n1 p-acp n1; av-dx p-acp n1 pp-f dt n1, r-crq vbds, c-crq pns31 vbds pix;
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of the first infusion of Grace, when he was worse than nothing, in which God was the sole Agent, man the Patient;
of the First infusion of Grace, when he was Worse than nothing, in which God was the sole Agent, man the Patient;
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yet, man is an Agent, and operative in using of grace, which he was a Patient in receiving of.
yet, man is an Agent, and operative in using of grace, which he was a Patient in receiving of.
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Whether God gives this grace to all indifferently, I will not here question:
Whither God gives this grace to all indifferently, I will not Here question:
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But to the purpose, to whom he gives this grace in Christ, he will give all.
But to the purpose, to whom he gives this grace in christ, he will give all.
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And as God was a giver in intention, before he made any thing, so he was a bountifull giver in execution,
And as God was a giver in intention, before he made any thing, so he was a bountiful giver in execution,
cc p-acp np1 vbds dt n1 p-acp n1, c-acp pns31 vvd d n1, av pns31 vbds dt j n1 p-acp n1,
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after he had made all things: By Creation, by Preservation, to sustain the body; by Vocation, Justification, Sanctification, to adorn the soul here;
After he had made all things: By Creation, by Preservation, to sustain the body; by Vocation, Justification, Sanctification, to adorn the soul Here;
c-acp pns31 vhd vvn d n2: p-acp n1, p-acp n1, pc-acp vvi dt n1; p-acp n1, n1, n1, pc-acp vvi dt n1 av;
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by Glorification to crown both body and soul hereafter.
by Glorification to crown both body and soul hereafter.
p-acp n1 pc-acp vvi d n1 cc n1 av.
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By Creation, making that of nothing, which was neerest nothing, the first matter of all, (as the Philosophers calls it) Moses, Tohu vebohu; the Septuagints, NONLATINALPHABET or NONLATINALPHABET;
By Creation, making that of nothing, which was nearest nothing, the First matter of all, (as the Philosophers calls it) Moses, Tohu vebohu; the Septuagints, or;
p-acp n1, vvg cst pp-f pix, r-crq vbds js pix, dt ord n1 pp-f d, (c-acp dt n2 vvz pn31) np1, np1 av; dt n2, cc;
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the Poets, a Chaos, or rude masse of unpiled Matter, out of which was made the starry Heavens to give light, the azured Skye, a Throne for the Clouds;
the Poets, a Chaos, or rude mass of unpiled Matter, out of which was made the starry Heavens to give Light, the azured Sky, a Throne for the Clouds;
dt n2, dt n1, cc j n1 pp-f j n1, av pp-f r-crq vbds vvn dt j n2 pc-acp vvi n1, dt j-vvn n1, dt n1 p-acp dt n2;
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the Aire, for birds to flie, men and beasts to breath in; the Earth paying her yearly revenue of herbs, Plants, flowers;
the Air, for Birds to fly, men and beasts to breath in; the Earth paying her yearly revenue of herbs, Plants, flowers;
dt n1, c-acp n2 pc-acp vvi, n2 cc n2 pc-acp vvi p-acp; dt n1 vvg po31 j n1 pp-f n2, n2, n2;
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the Sea, an unsteady Element, for fishes, made rather for use and wonder, than pleasure. All made by God, all gifts given by him:
the Sea, an unsteady Element, for Fish, made rather for use and wonder, than pleasure. All made by God, all Gifts given by him:
dt n1, dt j n1, c-acp n2, vvd av-c p-acp n1 cc n1, cs n1. av-d vvn p-acp np1, d n2 vvn p-acp pno31:
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And as given by Creation, so continued by Preservation, garding of us by his immediate providence, by Angells, by Secondary causes. By immediate Providence;
And as given by Creation, so continued by Preservation, guarding of us by his immediate providence, by Angels, by Secondary Causes. By immediate Providence;
cc c-acp vvn p-acp n1, av vvd p-acp n1, vvg pp-f pno12 p-acp po31 j n1, p-acp n2, p-acp j n2. p-acp j n1;
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For as omnia fecit, sic omnia fulcit, that hand that made all things, supported all things;
For as omnia fecit, sic omnia fulcit, that hand that made all things, supported all things;
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NONLATINALPHABET, his eye behold all things, Spiritus intùs abit, his Spirit that moved upon the waters, moves every where;
, his eye behold all things, Spiritus intùs abit, his Spirit that moved upon the waters, moves every where;
, po31 n1 vvi d n2, fw-la fw-la fw-la, po31 n1 cst vvd p-acp dt n2, vvz d q-crq;
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in him, all things live, and move, and have their being. And as he gards us with his Providence, so with his Angels;
in him, all things live, and move, and have their being. And as he guards us with his Providence, so with his Angels;
p-acp pno31, d n2 vvi, cc vvi, cc vhb po32 vbg. cc c-acp pns31 vvz pno12 p-acp po31 n1, av p-acp po31 n2;
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whether with a good Angel to support us, as a bad to tempt us;
whither with a good Angel to support us, as a bad to tempt us;
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whether every man have one ordinarily deputed, whether from his Birth, or from his Baptisme, (curious speculations, more befitting the Schooles than the Pulpit) I'le not dispute.
whither every man have one ordinarily deputed, whither from his Birth, or from his Baptism, (curious speculations, more befitting the Schools than the Pulpit) I'll not dispute.
cs d n1 vhb pi av-jn vvn, cs p-acp po31 n1, cc p-acp po31 n1, (j n2, av-dc vvg dt n2 cs dt n1) pns11|vmb xx vvi.
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My present Theme is to prove, that it is God that gives;
My present Theme is to prove, that it is God that gives;
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that He, in my Text, that gave his Angells charge over his Son, hath given his Angells charge over all,
that He, in my Text, that gave his Angels charge over his Son, hath given his Angels charge over all,
cst pns31, p-acp po11 n1, cst vvd po31 ng1 n1 p-acp po31 n1, vhz vvn po31 ng1 n1 p-acp d,
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for whom he hath given his Son, and he hath given his Son for us all, that they should take us up in their armes,
for whom he hath given his Son, and he hath given his Son for us all, that they should take us up in their arms,
p-acp ro-crq pns31 vhz vvn po31 n1, cc pns31 vhz vvn po31 n1 p-acp pno12 d, cst pns32 vmd vvi pno12 a-acp p-acp po32 n2,
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lest we dash our feet against stones.
lest we dash our feet against stones.
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And shall not He, that gave his Angels as ministers, his Cherubims as flames of fire, give us an inheritance with the Angells,
And shall not He, that gave his Angels as Ministers, his Cherubims as flames of fire, give us an inheritance with the Angels,
cc vmb xx pns31, cst vvd po31 n2 c-acp n2, po31 n2 c-acp n2 pp-f n1, vvb pno12 dt n1 p-acp dt n2,
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and free us from eternall fire. To his immediate Providence, as he hath substituted the Angells, so all Secondary causes;
and free us from Eternal fire. To his immediate Providence, as he hath substituted the Angels, so all Secondary Causes;
cc vvb pno12 p-acp j n1. p-acp po31 j n1, c-acp pns31 vhz vvn dt n2, av d j n2;
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the Heavens with motion, light, influence;
the Heavens with motion, Light, influence;
dt n2 p-acp n1, n1, n1;
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the Fire to refresh, the Aire to cherish, the Earth and Sea to nourish, Food to feed, Physick to cure, Cloaths to cover these our bodies:
the Fire to refresh, the Air to cherish, the Earth and Sea to nourish, Food to feed, Physic to cure, Clothes to cover these our bodies:
dt n1 pc-acp vvi, dt n1 pc-acp vvi, dt n1 cc n1 pc-acp vvi, n1 pc-acp vvi, n1 pc-acp vvi, n2 pc-acp vvi d po12 n2:
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All these he gives us, (as Aquinas saies) non propter defectum suae virtutis, sed propter abundantiam suae bonitatis;
All these he gives us, (as Aquinas Says) non propter defectum suae virtue, sed propter abundantiam suae bonitatis;
d d pns31 vvz pno12, (c-acp np1 vvz) fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
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not that his power fails, but that his mercy overflowes.
not that his power fails, but that his mercy overflows.
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For, he could feed us without food, cure us without physick, save us from cold without covering.
For, he could feed us without food, cure us without physic, save us from cold without covering.
p-acp, pns31 vmd vvi pno12 p-acp n1, vvb pno12 p-acp n1, vvb pno12 p-acp j-jn p-acp vvg.
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Neither is he only the giver of temporall things for the body, but spirituall for the soul;
Neither is he only the giver of temporal things for the body, but spiritual for the soul;
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by Vocation, either externall, the Word preached, Aaron 's golden Bells ringing, the Sacraments, as nails of the Sanctuary;
by Vocation, either external, the Word preached, Aaron is golden Bells' ringing, the Sacraments, as nails of the Sanctuary;
p-acp n1, d j, dt n1 vvd, np1 vbz j n2 vvg, dt n2, c-acp n2 pp-f dt n1;
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or internall, the Law by the Spirit hammering, the Gospell softning, Grace seasoning our Souls.
or internal, the Law by the Spirit hammering, the Gospel softening, Grace seasoning our Souls.
cc j, dt n1 p-acp dt n1 vvg, dt n1 j-vvg, n1 vvg po12 n2.
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By Justification, in forgiving our sins, and imputing to us the merits of his Son. By Sanctification,
By Justification, in forgiving our Sins, and imputing to us the merits of his Son. By Sanctification,
p-acp n1, p-acp j-vvg po12 n2, cc vvg p-acp pno12 dt n2 pp-f po31 n1 p-acp n1,
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as the Gold by filing, so our Souls by purifying, are made clean.
as the Gold by filing, so our Souls by purifying, Are made clean.
c-acp dt n1 p-acp vvg, av po12 n2 p-acp n-vvg, vbr vvn j.
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The Sun enlightens the dark Moon, the Sun of Righteousnesse enlightens by his Spirit our dead members.
The Sun enlightens the dark Moon, the Sun of Righteousness enlightens by his Spirit our dead members.
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By Glorification, non nostra merita, sed sua dona coronans, crowning not our merits, but his own mercies.
By Glorification, non nostra Merita, sed sua dona coronans, crowning not our merits, but his own Mercies.
p-acp n1, fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la, vvg xx po12 n2, cc-acp po31 d n2.
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These we touch briefly, because in giving his Son, he gave these, NONLATINALPHABET, who is the giver of all.
These we touch briefly, Because in giving his Son, he gave these,, who is the giver of all.
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And if God be the giver of all, (as Rivers receiving their Springs from the Sea, return them to the Sea) let all things give praise to the God of gods, to the Lord of lords,
And if God be the giver of all, (as rivers receiving their Springs from the Sea, return them to the Sea) let all things give praise to the God of God's, to the Lord of Lords,
cc cs np1 vbb dt n1 pp-f d, (c-acp n2 vvg po32 n2 p-acp dt n1, vvb pno32 p-acp dt n1) vvb d n2 vvb n1 p-acp dt n1 pp-f n2, p-acp dt n1 pp-f n2,
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for his mercy endureth for ever.
for his mercy Endureth for ever.
p-acp po31 n1 vvz p-acp av.
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Mountains and Hills, Fountains and Springs, all Tongues, and Tribes and Kindreds, praise the God of mercies,
Mountains and Hills, Fountains and Springs, all Tongues, and Tribes and Kindreds, praise the God of Mercies,
ng1 cc n2, n2 cc n2, d n2, cc n2 cc n2, vvb dt n1 pp-f n2,
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as long as his mercy endureth, and his mercy endureth for ever.
as long as his mercy Endureth, and his mercy Endureth for ever.
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The Stork paies tribute of her young, the Trees of their fruits, the Earth of her flowers, for tillage:
The Stork pays tribute of her young, the Trees of their fruits, the Earth of her flowers, for tillage:
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Shall we be NONLATINALPHABET, without naturall affection? NONLATINALPHABET, without God in the world? not NONLATINALPHABET, return blessing and praising to him for his infinite blessings? And those that turn this blessing into a curse, will be cursed as an Anathema Maranatha, a bitter curse.
Shall we be, without natural affection?, without God in the world? not, return blessing and praising to him for his infinite blessings? And those that turn this blessing into a curse, will be cursed as an Anathema Maranatha, a bitter curse.
vmb pns12 vbi, p-acp j n1?, p-acp np1 p-acp dt n1? xx, vvb n1 cc vvg p-acp pno31 p-acp po31 j n2? cc d cst vvb d n1 p-acp dt n1, vmb vbi vvn p-acp dt n1 np1, dt j n1.
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Democritas and Epicurus denyed God the gift of Creation of the World, while they lived;Democritas and Epicurus denied God the gift of Creation of the World, while they lived;
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yet questionlesse ere this confesse, that fabricavit infernum, he made Hell for them when they were dead.
yet questionless ere this confess, that fabricavit infernum, he made Hell for them when they were dead.
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Some give God speciall providence of celestiall things in heaven, but not of terrestriall upon Earth;
some give God special providence of celestial things in heaven, but not of terrestrial upon Earth;
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this Atheism Eliphaz imputes to Job, Job. 22. 13. Thou sayest, how doth God know? can he judge through the dark cloud? thick clouds are a covering to him, that he seeth not.
this Atheism Eliphaz imputes to Job, Job. 22. 13. Thou Sayest, how does God know? can he judge through the dark cloud? thick Clouds Are a covering to him, that he sees not.
d n1 np1 vvz p-acp n1, np1. crd crd pns21 vv2, q-crq vdz np1 vvi? vmb pns31 vvi p-acp dt j n1? j n2 vbr dt n-vvg p-acp pno31, cst pns31 vvz xx.
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Rabbi Moses expunged all corruptible things, except man, out of the Calender of Gods care. The Stoicks tie the god of Fate, to their NONLATINALPHABET, or inevitable necessity of Fate.Rabbi Moses expunged all corruptible things, except man, out of the Calendar of God's care. The Stoics tie the god of Fate, to their, or inevitable necessity of Fate.
np1 np1 vvd d j n2, c-acp n1, av pp-f dt n1 pp-f npg1 n1. dt njp2 vvb dt n1 pp-f n1, p-acp po32, cc j n1 pp-f n1.
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Aristotle at the first maintained the World to be eternall, without Creation;Aristotle At the First maintained the World to be Eternal, without Creation;
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yet, at the last, ascribes the glory of the World to God, and that in his Book, de Mundo, which Justine Martyr calls, the Module of all his true Philosophie, where he confesses, that it is NONLATINALPHABET, the handi-work of God; NONLATINALPHABET, preserved by God.
yet, At the last, ascribes the glory of the World to God, and that in his Book, de Mundo, which Justin Martyr calls, the Module of all his true Philosophy, where he Confesses, that it is, the handiwork of God;, preserved by God.
av, p-acp dt ord, vvz dt n1 pp-f dt n1 p-acp np1, cc cst p-acp po31 n1, fw-fr fw-la, r-crq np1 n1 vvz, dt n1 pp-f d po31 j n1, c-crq pns31 vvz, cst pn31 vbz, dt n1 pp-f np1;, vvn p-acp np1.
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Galen, the great Physitian, ascribed the fabrick of mans body to Nature, not the God of Nature;Galen, the great physician, ascribed the fabric of men body to Nature, not the God of Nature;
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but, astonished at the workmanship of it, burst forth into an Hymn, concerning him that made it,
but, astonished At the workmanship of it, burst forth into an Hymn, Concerning him that made it,
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and that in his third Book, de usu partium, •ompono canticum in creatoris nostri landem:
and that in his third Book, de usu partium, •ompono canticum in Creatoris Our landem:
cc cst p-acp po31 ord n1, fw-fr fw-la fw-la, fw-la fw-la p-acp fw-la fw-la fw-la:
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I will make a Song (saies he) in the praise of him that made me.
I will make a Song (Says he) in the praise of him that made me.
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Lesse divine is that opinion, Gregory Nyssen reproves in divine Plato, making God the Guardian of spirituall, the Angells of Temporall, the Devills of human things.
Less divine is that opinion, Gregory Nyssen reproves in divine Plato, making God the Guardian of spiritual, the Angels of Temporal, the Devils of human things.
av-dc j-jn vbz d n1, np1 np1 vvz p-acp j-jn np1, vvg np1 dt n1 pp-f j, dt n2 pp-f j, dt n2 pp-f j n2.
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These were Vipers, not Men, that wounded those bowells of compassion, that made all things for the use of men.
These were Vipers, not Men, that wounded those bowels of compassion, that made all things for the use of men.
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But in God is a threefold Providence, NONLATINALPHABET, universall preservation; NONLATINALPHABET, motion to all good; NONLATINALPHABET, permission of all evill, that his infinite goodnesse may appear NONLATINALPHABET, who is the giver.
But in God is a threefold Providence,, universal preservation;, motion to all good;, permission of all evil, that his infinite Goodness may appear, who is the giver.
p-acp p-acp np1 vbz dt j n1,, j n1;, n1 p-acp d j;, n1 pp-f d n-jn, cst po31 j n1 vmb vvi, r-crq vbz dt n1.
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This is the second Branch, NONLATINALPHABET, a free gift or charter:
This is the second Branch,, a free gift or charter:
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There is a commutative giving by way of exchange, when we exchange one thing for another; as gold for Garments:
There is a commutative giving by Way of exchange, when we exchange one thing for Another; as gold for Garments:
pc-acp vbz dt j vvg p-acp n1 pp-f n1, c-crq pns12 vvb crd n1 p-acp j-jn; c-acp n1 p-acp n2:
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Thus God gives all, receives nothing. A distributive giving to every man according to his desert;
Thus God gives all, receives nothing. A distributive giving to every man according to his desert;
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but to us is no gift of merit, but of Gods free mercy. A ministeriall giving, not of his own, but of his Masters;
but to us is no gift of merit, but of God's free mercy. A ministerial giving, not of his own, but of his Masters;
cc-acp p-acp pno12 vbz dx n1 pp-f n1, cc-acp pp-f npg1 j n1. dt n-jn vvg, xx pp-f po31 d, cc-acp pp-f po31 n2;
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thus Men and Angells are Gods Almners, he the rich Owner and Donor of all.
thus Men and Angels Are God's Almoners, he the rich Owner and Donor of all.
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There is a pernicious giving, to the receivers destruction, like the Grecian Horse to the Trojans, Deianira 's shirt to Hercules, Eutrapelus his treasurie to his Favourites.
There is a pernicious giving, to the Receivers destruction, like the Grecian Horse to the Trojans, Deianira is shirt to Hercules, Eutrapelus his treasury to his Favourites.
pc-acp vbz dt j vvg, p-acp dt n2 n1, av-j dt jp n1 p-acp dt njp2, np1 vbz n1 p-acp np1, np1 po31 n1 p-acp po31 n2.
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But every gift of God is good, if it be received with thanksgiving.
But every gift of God is good, if it be received with thanksgiving.
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If the Son ask bread, will the Father give him a stone? if a fish, will he give him a serpent? That we as Toads turn the pure potions of Gods mercies into poyson, the grace of God into wantonnesse, is from us the ungratefull receivers, not from him NONLATINALPHABET, the free giver.
If the Son ask bred, will the Father give him a stone? if a Fish, will he give him a serpent? That we as Toads turn the pure potions of God's Mercies into poison, the grace of God into wantonness, is from us the ungrateful Receivers, not from him, the free giver.
cs dt n1 vvb n1, vmb dt n1 vvb pno31 dt n1? cs dt n1, vmb pns31 vvi pno31 dt n1? cst pns12 p-acp n2 vvb dt j n2 pp-f npg1 n2 p-acp n1, dt n1 pp-f np1 p-acp n1, vbz p-acp pno12 dt j n2, xx p-acp pno31, dt j n1.
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The word is derived of NONLATINALPHABET, grace, which is a free gift of God;
The word is derived of, grace, which is a free gift of God;
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NONLATINALPHABET, joy, and NONLATINALPHABET comes of NONLATINALPHABET, to rejoyce, because (as Plutarch saies) there is nothing so NONLATINALPHABET fruitfull of joy as NONLATINALPHABET grace;
, joy, and comes of, to rejoice, Because (as Plutarch Says) there is nothing so fruitful of joy as grace;
, n1, cc vvz pp-f, pc-acp vvi, c-acp (c-acp ng1 vvz) pc-acp vbz pix av j pp-f n1 p-acp n1;
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so that by the name we finde, that grace is a free gift of God, flowing from his love;
so that by the name we find, that grace is a free gift of God, flowing from his love;
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God is a free giver, because he is a lover, for all his NONLATINALPHABET, free gifts, are beams from the sunshine NONLATINALPHABET of his love: NONLATINALPHABET, He so loved the world;
God is a free giver, Because he is a lover, for all his, free Gifts, Are beams from the sunshine of his love:, He so loved the world;
np1 vbz dt j n1, c-acp pns31 vbz dt n1, p-acp d po31, j n2, vbr n2 p-acp dt n1 pp-f po31 n1:, pns31 av vvd dt n1;
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such a sic, as can not be parallel'd with a sicut. It was love, to make us of nothing;
such a sic, as can not be paralleled with a sicut. It was love, to make us of nothing;
d dt fw-la, c-acp vmb xx vbi vvn p-acp dt fw-la. pn31 vbds n1, pc-acp vvi pno12 pp-f pix;
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his NONLATINALPHABET, or bowells of pitty, to redeem us when we were worse then nothing.
his, or bowels of pity, to Redeem us when we were Worse then nothing.
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Love linked with pitty, with Christ the means, internall, to link all means externall, to sugar and sweeten this life.
Love linked with pity, with christ the means, internal, to link all means external, to sugar and sweeten this life.
n1 vvn p-acp n1, p-acp np1 dt n2, j, pc-acp vvi d n2 j, p-acp n1 cc vvi d n1.
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Therefore as the Greek word hath the name of love, so the Hebrew of pitty, NONLATINALPHABET chen, is grace, NONLATINALPHABET chinam a free gift, both of them comming from NONLATINALPHABET chanam to have pitty.
Therefore as the Greek word hath the name of love, so the Hebrew of pity, chen, is grace, chinam a free gift, both of them coming from chanam to have pity.
av c-acp dt jp n1 vhz dt n1 pp-f n1, av dt njp pp-f n1, n1, vbz n1, fw-la dt j n1, d pp-f pno32 vvg p-acp fw-la pc-acp vhi n1.
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This love, this pitty of God will more appear, if we seek out the several Charters of his grace, of his free gifts.
This love, this pity of God will more appear, if we seek out the several Charters of his grace, of his free Gifts.
d n1, d n1 pp-f np1 vmb av-dc vvi, cs pns12 vvb av dt j n2 pp-f po31 n1, pp-f po31 j n2.
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There is a grace temporall, common to all; a grace spirituall, speciall to the Saints;
There is a grace temporal, Common to all; a grace spiritual, special to the Saints;
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this speciall grace is either gratis dans, in God accepting, or gratis data, in man receiving:
this special grace is either gratis dans, in God accepting, or gratis data, in man receiving:
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In man receiving, there is a grace preventing, a grace following, a grace working, a grace co-working, a grace exciting, a grace perfecting;
In man receiving, there is a grace preventing, a grace following, a grace working, a grace Co-working, a grace exciting, a grace perfecting;
p-acp n1 vvg, pc-acp vbz dt n1 vvg, dt n1 vvg, dt n1 vvg, dt n1 j, dt n1 j, dt n1 vvg;
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these graces are internall, and proper to them that have Christ, and given in the former branch of the Text, with Christ;
these graces Are internal, and proper to them that have christ, and given in the former branch of the Text, with christ;
d n2 vbr j, cc j p-acp pno32 cst vhb np1, cc vvn p-acp dt j n1 pp-f dt n1, p-acp np1;
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the grace meant here is common, NONLATINALPHABET, that shall be given overplus with Christ, and those are NONLATINALPHABET things for this life, that our heavenly Father knowes we stand in need of.
the grace meant Here is Common,, that shall be given overplus with christ, and those Are things for this life, that our heavenly Father knows we stand in need of.
dt n1 vvd av vbz j,, cst vmb vbi vvn n1 p-acp np1, cc d vbr n2 p-acp d n1, cst po12 j n1 vvz pns12 vvb p-acp n1 pp-f.
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He himselfe the giver will be to us a gift, which is all in all;
He himself the giver will be to us a gift, which is all in all;
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a Castle to the besieged, liberty to the prisoner, a father to the fatherlesse, a husband to the widow, cloaths to the naked, bread to the hungry, health to the sick, oyntment to the head, oyle to the face, wine to the heart, marrow to the bones, strength to the body, comfort to the soul;
a Castle to the besieged, liberty to the prisoner, a father to the fatherless, a husband to the widow, clothes to the naked, bred to the hungry, health to the sick, ointment to the head, oil to the face, wine to the heart, marrow to the bones, strength to the body, Comfort to the soul;
dt n1 p-acp dt j-vvn, n1 p-acp dt n1, dt n1 p-acp dt j, dt n1 p-acp dt n1, n2 p-acp dt j, n1 p-acp dt j, n1 p-acp dt j, n1 p-acp dt n1, n1 p-acp dt n1, n1 p-acp dt n1, n1 p-acp dt n2, n1 p-acp dt n1, n1 p-acp dt n1;
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and all these he gives with Christ, through whom is eternall salvation, both of body and soul.
and all these he gives with christ, through whom is Eternal salvation, both of body and soul.
cc d d pns31 vvz p-acp np1, p-acp ro-crq vbz j n1, d pp-f n1 cc n1.
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Now if God freely give all, let us in token of gratefulnesse return NONLATINALPHABET thanks to him, NONLATINALPHABET, who is the giver.
Now if God freely give all, let us in token of gratefulness return thanks to him,, who is the giver.
av cs np1 av-j vvi d, vvb pno12 p-acp n1 pp-f n1 vvb n2 p-acp pno31,, r-crq vbz dt n1.
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The Stars shine, the Heavens rain, the Earth fructifies, Cattle multiplies, all by his free gift, who if he should close his hand of bounty, the Stars shine not, the Heavens rain not, the Earth fructifies not, Cattle multiply not.
The Stars shine, the Heavens rain, the Earth fructifies, Cattle multiplies, all by his free gift, who if he should close his hand of bounty, the Stars shine not, the Heavens rain not, the Earth fructifies not, Cattle multiply not.
dt n2 vvb, dt ng1 n1, dt n1 vvz, n2 vvz, d p-acp po31 j n1, r-crq cs pns31 vmd vvi po31 n1 pp-f n1, dt n2 vvb xx, dt ng1 n1 xx, dt n1 vvz xx, n2 vvb xx.
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Consider this, and wonder, O Epicure, that rises up to eat, lies down to sleep, with Solomon 's sluggard;
Consider this, and wonder, Oh Epicure, that rises up to eat, lies down to sleep, with Solomon is sluggard;
np1 d, cc n1, uh n1, cst vvz a-acp pc-acp vvi, vvz a-acp pc-acp vvi, p-acp np1 vbz n1;
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that hath eyes inclosed with fat, with David 's Bulls of Basan; that ascribes all to thy fortune, carriage, cunning, providence.
that hath eyes enclosed with fat, with David is Bulls of Basan; that ascribes all to thy fortune, carriage, cunning, providence.
cst vhz n2 vvn p-acp j, p-acp np1 vbz np1 pp-f np1; cst vvz d p-acp po21 n1, n1, j-jn, n1.
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Many while they are in prosperity, feed upon Gods blessings, like Swine upon Acornes, and look not up at the Tree whence they fall;
Many while they Are in Prosperity, feed upon God's blessings, like Swine upon Acorns, and look not up At the Tree whence they fallen;
av-d n1 pns32 vbr p-acp n1, vvb p-acp npg1 n2, j n1 p-acp n2, cc vvb xx a-acp p-acp dt n1 c-crq pns32 vvb;
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when they are in adversity, like Dogs snarl at the Stone that smitt them, but minds not the hand that threw it, never considering with Job, The Lord giveth,
when they Are in adversity, like Dogs snarl At the Stone that smit them, but minds not the hand that threw it, never considering with Job, The Lord gives,
c-crq pns32 vbr p-acp n1, av-j n2 vvi p-acp dt n1 cst vvd pno32, cc-acp vvz xx dt n1 cst vvd pn31, av-x vvg p-acp n1, dt n1 vvz,
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and the Lord taketh, blessed be the name of the Lord. God is a free giver, thou art his Steward;and the Lord Takes, blessed be the name of the Lord. God is a free giver, thou art his Steward;
cc dt n1 vvz, j-vvn vbb dt n1 pp-f dt n1. np1 vbz dt j n1, pns21 vb2r po31 n1;
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if thou canst give nothing NONLATINALPHABET freely, because what thou possessest is not thine own; yet, give NONLATINALPHABET willingly.
if thou Canst give nothing freely, Because what thou possessest is not thine own; yet, give willingly.
cs pns21 vm2 vvi pix av-j, c-acp r-crq pns21 vv2 vbz xx po21 d; av, vvb av-j.
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Some will give but NONLATINALPHABET ••willingly, (like narrow mouthed bottles) poure out nothing without grumbling.
some will give but ••willingly, (like narrow mouthed bottles) pour out nothing without grumbling.
d vmb vvi p-acp av-j, (av-j j j-vvn n2) vvb av pix p-acp j-vvg.
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Thou must be unlike to these, if thou wilt be like to God, who giveth freely,
Thou must be unlike to these, if thou wilt be like to God, who gives freely,
pns21 vmb vbi j p-acp d, cs pns21 vm2 vbi j p-acp np1, r-crq vvz av-j,
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so freely, that he does not grudge it thee, after it be given, nor turn it to thy misery,
so freely, that he does not grudge it thee, After it be given, nor turn it to thy misery,
av av-j, cst pns31 vdz xx vvi pn31 pno21, c-acp pn31 vbb vvn, ccx vvi pn31 p-acp po21 n1,
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999
unlesse thy sins abuse his mercy.
unless thy Sins abuse his mercy.
cs po21 n2 vvi po31 n1.
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1000
Kings oftentimes (as Diogenes Laertius saies) uses their Favourites like Bottles, whom they first fill, then hang up;
Kings oftentimes (as Diogenes Laertius Says) uses their Favourites like Bottles, whom they First fill, then hang up;
ng1 av (c-acp np1 np1 vvz) vvz po32 n2 av-j n2, ro-crq pns32 ord vvi, av vvb a-acp;
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1001
or like Spunges, when they are swelled to the full, then squeese them.
or like Sponges, when they Are swelled to the full, then squeeze them.
cc j n2, c-crq pns32 vbr vvn p-acp dt j, av vvb pno32.
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1002
But God (as Curtius saies of Alexander) endowes his darling Saints with lesser benefits, to make them more capable of greater blessings.
But God (as Curtius Says of Alexander) endows his darling Saints with lesser benefits, to make them more capable of greater blessings.
p-acp np1 (c-acp npg1 vvz pp-f np1) vvz po31 j-jn n2 p-acp jc n2, pc-acp vvi pno32 av-dc j pp-f jc n2.
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1003
And as it was in Trajan 's time, the most winning way to petition for a future dignity at Gods hand, is to shew, we have lately been endowed with one.
And as it was in Trajan is time, the most winning Way to petition for a future dignity At God's hand, is to show, we have lately been endowed with one.
cc c-acp pn31 vbds p-acp np1 vbz n1, dt av-ds j-vvg n1 pc-acp vvi p-acp dt j-jn n1 p-acp npg1 n1, vbz pc-acp vvi, pns12 vhb av-j vbn vvn p-acp crd.
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1004
It is a good method in our prayers, to begin with NONLATINALPHABET, giving of thanks for bounties by-past,
It is a good method in our Prayers, to begin with, giving of thanks for bounties bypast,
pn31 vbz dt j n1 p-acp po12 n2, pc-acp vvi p-acp, vvg pp-f n2 p-acp n2 j,
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1005
then proceed to supplication and intercession for graces following. Stick not, but go boldly to the throne of grace;
then proceed to supplication and Intercession for graces following. Stick not, but go boldly to the throne of grace;
av vvb p-acp n1 cc n1 p-acp n2 vvg. n1 xx, cc-acp vvb av-j p-acp dt n1 pp-f n1;
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1006
He that created the world for us, will freely give all things we need, NONLATINALPHABET, to us.
He that created the world for us, will freely give all things we need,, to us.
pns31 cst vvd dt n1 p-acp pno12, vmb av-j vvi d n2 pns12 vvb,, p-acp pno12.
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1007
This is the third particular in this pile, the parties to whom this Donative or Charter is given, NONLATINALPHABET, to us. Where many have an equall possibility,
This is the third particular in this pile, the parties to whom this Donative or Charter is given,, to us. Where many have an equal possibility,
d vbz dt ord j p-acp d n1, dt n2 p-acp ro-crq d n1 cc n1 vbz vvn,, p-acp pno12. q-crq d vhb dt j-jn n1,
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1008
though but one enjoy a Crown, there is an universall hope; but where all may enjoy, there is a generall Jubilee and rejoycing.
though but one enjoy a Crown, there is an universal hope; but where all may enjoy, there is a general Jubilee and rejoicing.
cs p-acp crd vvi dt n1, pc-acp vbz dt j n1; cc-acp c-crq d vmb vvi, pc-acp vbz dt j n1 cc vvg.
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1009
All in a Race hope, yet only one can win the Goal:
All in a Raze hope, yet only one can win the Goal:
av-d p-acp dt n1 n1, av av-j pi vmb vvi dt n1:
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1010
In a Lottery, each man expects a Prize, where a hundred for one drawes but Blanks.
In a Lottery, each man expects a Prize, where a hundred for one draws but Blanks.
p-acp dt n1, d n1 vvz dt n1, c-crq dt crd p-acp crd vvz p-acp n2.
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1011
Darius alone was declared King by neighing of his Horse, while each of the Princes perswaded himselfe, the Persian Scepter was his own.Darius alone was declared King by neighing of his Horse, while each of the Princes persuaded himself, the Persian Sceptre was his own.
np1 av-j vbds vvn n1 p-acp vvg pp-f po31 n1, cs d pp-f dt n2 vvd px31, dt jp n1 vbds po31 d.
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1012
Each of the three goddesses did fancy, the golden Ball was hers, yet Venus only got it.
Each of the three Goddesses did fancy, the golden Ball was hers, yet Venus only god it.
d pp-f dt crd n2 vdd vvi, dt j n1 vbds png31, av np1 av-j vvd pn31.
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1013
The lot of the Apostleship falls in Matthias 's lap, while Joseph also expects it. Every Tribe throwes down their Rod, yet Aaron 's onely budds.
The lot of the Apostleship falls in Matthias is lap, while Joseph also expects it. Every Tribe throws down their Rod, yet Aaron is only buds.
dt n1 pp-f dt n1 vvz p-acp np1 vbz n1, cs np1 av vvz pn31. np1 n1 vvz a-acp po32 n1, av np1 vbz j vvz.
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1014
Many submits themselves to the judgment of Urim and Thummim, while the shining Letters on the High Priests breast can but pleasure one.
Many submits themselves to the judgement of Urim and Thummim, while the shining Letters on the High Priests breast can but pleasure one.
d vvz px32 p-acp dt n1 pp-f np1 cc np1, cs dt j-vvg n2 p-acp dt j ng1 n1 vmb p-acp n1 pi.
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If these NONLATINALPHABET, free gifts of God, were such rare Phoenixes, like high Offices in a Common-wealth, conferred on one,
If these, free Gifts of God, were such rare Phoenixs, like high Offices in a Commonwealth, conferred on one,
cs d, j n2 pp-f np1, vbdr d j n2, av-j j n2 p-acp dt n1, vvn p-acp crd,
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1016
while thousands were competitors, there were some hope to every drooping soul; but here is our comfort, they are freely given, NONLATINALPHABET, to us;
while thousands were competitors, there were Some hope to every drooping soul; but Here is our Comfort, they Are freely given,, to us;
cs crd vbdr n2, pc-acp vbdr d n1 p-acp d j-vvg n1; cc-acp av vbz po12 n1, pns32 vbr av-j vvn,, p-acp pno12;
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NONLATINALPHABET, to us, not onely collectively, as, to judge the twelve Tribes of Israel was given to the twelve Apostles,
, to us, not only collectively, as, to judge the twelve Tribes of Israel was given to the twelve Apostles,
, p-acp pno12, xx av-j av-j, c-acp, pc-acp vvi dt crd n2 pp-f np1 vbds vvn p-acp dt crd n2,
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then some of us might despair, at least doubt of these free gifts, and say with Judas, Is it I that shall go without;
then Some of us might despair, At least doubt of these free Gifts, and say with Judas, Is it I that shall go without;
cs d pp-f pno12 vmd vvi, p-acp ds n1 pp-f d j n2, cc vvb p-acp np1, vbz pn31 pns11 cst vmb vvi p-acp;
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but distributatively, NONLATINALPHABET, to each of us;
but distributatively,, to each of us;
cc-acp av-j,, p-acp d pp-f pno12;
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1020
He that gave Christ NONLATINALPHABET, for us all, he will much more give lesser benefits, that come by Christ: NONLATINALPHABET, •o us;
He that gave christ, for us all, he will much more give lesser benefits, that come by christ:, •o us;
pns31 cst vvd np1, p-acp pno12 d, pns31 vmb av-d av-dc vvi jc n2, cst vvb p-acp np1:, vvb pno12;
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1021
and not only so, but with a note of universality, NONLATINALPHABET, to us all. It is a rule impregnable, that natur a non deficit necessariis, Nature is not defici•nt in things necessary; and surely grace is lesse.
and not only so, but with a note of universality,, to us all. It is a Rule impregnable, that Nature a non deficit necessariis, Nature is not defici•nt in things necessary; and surely grace is less.
cc xx av-j av, cc-acp p-acp dt n1 pp-f n1,, p-acp pno12 d. pn31 vbz dt n1 j, cst fw-la dt fw-la fw-la fw-la, n1 vbz xx j p-acp n2 j; cc av-j n1 vbz av-dc.
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1022
God feeds the young Ravens, cloaths the Lillies of the field, and shall not he much more his Saints? Come unto me all ye that are weary and heavy laden, and I will ease you.
God feeds the young Ravens, clothes the Lilies of the field, and shall not he much more his Saints? Come unto me all you that Are weary and heavy laden, and I will ease you.
np1 vvz dt j n2, n2 dt n2 pp-f dt n1, cc vmb xx pns31 av-d av-dc po31 n2? vvb p-acp pno11 d pn22 cst vbr j cc j vvn, cc pns11 vmb vvi pn22.
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1023
And here is our greatest comfort, that the poorest beggar that hath Christ, hath as good an interest in God, in the NONLATINALPHABET free gifts of God, as the richest Monarch.
And Here is our greatest Comfort, that the Poorest beggar that hath christ, hath as good an Interest in God, in the free Gifts of God, as the Richest Monarch.
cc av vbz po12 js n1, cst dt js n1 cst vhz np1, vhz p-acp j dt n1 p-acp np1, p-acp dt j n2 pp-f np1, c-acp dt js n1.
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1024
An Emperour, though he have divers Diadems, can not say, NONLATINALPHABET, he will only give to me.
an Emperor, though he have diverse Diadems, can not say,, he will only give to me.
dt n1, cs pns31 vhb j n2, vmb xx vvi,, pns31 vmb av-j vvi p-acp pno11.
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1025
The Pope, (for all his usurped triple Crown) can not say, NONLATINALPHABET, he will onely give to me.
The Pope, (for all his usurped triple Crown) can not say,, he will only give to me.
dt n1, (c-acp d po31 j-vvn j n1) vmb xx vvi,, pns31 vmb av-j vvi p-acp pno11.
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1026
A King that swaies the Scepter of many Kingdomes NONLATINALPHABET, he will onely give to me.
A King that sways the Sceptre of many Kingdoms, he will only give to me.
dt n1 cst vvz dt n1 pp-f d ng1, pns31 vmb av-j vvi p-acp pno11.
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1027
A Duke for his Dukedome, an Earle for his Earldome, a Lord for his Baronry, none of them can say, NONLATINALPHABET ▪ he will only give to me.
A Duke for his Dukedom, an Earl for his Earldom, a Lord for his Barony, none of them can say, ▪ he will only give to me.
dt n1 p-acp po31 n1, dt n1 p-acp po31 n1, dt n1 p-acp po31 n1, pix pp-f pno32 vmb vvi, ▪ pns31 vmb av-j vvi p-acp pno11.
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1028
But Joseph in the stocks, Lazarus at the gates, Job on the dunghill; nay, all of them severally can say, NONLATINALPHABET, he will also give to me;
But Joseph in the stocks, Lazarus At the gates, Job on the dunghill; nay, all of them severally can say,, he will also give to me;
p-acp np1 p-acp dt n2, np1 p-acp dt n2, n1 p-acp dt n1; uh-x, d pp-f pno32 av-j vmb vvi,, pns31 vmb av vvi p-acp pno11;
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1029
all of them joyntly, NONLATINALPHABET, he will give unto us all;
all of them jointly,, he will give unto us all;
d pp-f pno32 av-j,, pns31 vmb vvi p-acp pno12 d;
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1030
and what? not onely an Empire, a Popedome, a Kingdome, a Dukedome, an Earldome, a Baronry,
and what? not only an Empire, a Popedom, a Kingdom, a Dukedom, an Earldom, a Barony,
cc q-crq? xx av-j dt n1, dt n1, dt n1, dt n1, dt n1, dt n1,
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1031
for these are but particular things, but NONLATINALPHABET, he will give us all things.
for these Are but particular things, but, he will give us all things.
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1032
This is the fourth thing, the Donative or Gift, NONLATINALPHABET, all things; that one man should enjoy all things to earthly Heraldry, may seem a Paradox:
This is the fourth thing, the Donative or Gift,, all things; that one man should enjoy all things to earthly Heraldry, may seem a Paradox:
d vbz dt ord n1, dt n1 cc n1,, d n2; cst crd n1 vmd vvi d n2 p-acp j n1, vmb vvi dt n1:
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1033
But that NONLATINALPHABET, all should enjoy all things, amounts unto a prodigie, a wonder:
But that, all should enjoy all things, amounts unto a prodigy, a wonder:
cc-acp cst, d vmd vvi d n2, n2 p-acp dt n1, dt n1:
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1034
Ninus had his stately Palaces, Ptolemie his ample Provinces, Xerxes his numerous Armies, Craesus his unvaluable riches, all of them but something,Ninus had his stately Palaces, Ptolemie his ample Provinces, Xerxes his numerous Armies, Croesus his unvaluable riches, all of them but something,
crd vhd po31 j n2, np1 po31 j n2, np1 po31 j n2, np1 po31 j n2, d pp-f pno32 p-acp pi,
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1035
and none of them all things:
and none of them all things:
cc pix pp-f pno32 d n2:
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1036
Nay, all these items put into one sum, makes up but a parcell or moity, not All;
Nay, all these items put into one sum, makes up but a parcel or moiety, not All;
uh-x, d d n2 vvn p-acp crd n1, vvz a-acp p-acp dt n1 cc n1, xx d;
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1037
and yet this moity was never bequeathed to any one for a Legacy: The Assyrians, Persians, Greeks, Romans, each of them had their succeeding Monarchy;
and yet this moiety was never bequeathed to any one for a Legacy: The Assyrians, Persians, Greeks, Romans, each of them had their succeeding Monarchy;
cc av d n1 vbds av-x vvn p-acp d pi p-acp dt n1: dt njp2, njp2, np1, np1, d pp-f pno32 vhd po32 j-vvg n1;
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1038
yet, he who possessed most, had but a point, in comparison of the Earth's whole Diameter.
yet, he who possessed most, had but a point, in comparison of the Earth's Whole Diameter.
av, pns31 r-crq vvd ds, vhd p-acp dt n1, p-acp n1 pp-f dt ng1 j-jn n1.
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1039
Cicero brings in Scipio weeping, when he be held, as from Heaven, the narrow straitnesse of the Roman conquered Territories.Cicero brings in Scipio weeping, when he be held, as from Heaven, the narrow straitness of the Roman conquered Territories.
np1 vvz p-acp np1 vvg, c-crq pns31 vbb vvn, c-acp p-acp n1, dt j n1 pp-f dt njp vvn n2.
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1040
Puissant Alexander could not passe Hercules his Pillars:
Puissant Alexander could not pass Hercules his Pillars:
j np1 vmd xx vvi np1 po31 n2:
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1041
Casar (unlesse it were in a Mapp) could never attain the Orcades. Admit that both of them had compassed the whole known World, America, and the greatest part was then undiscovered;Caesar (unless it were in a Map) could never attain the Orkneys. Admit that both of them had compassed the Whole known World, America, and the greatest part was then undiscovered;
np1 (cs pn31 vbdr p-acp dt n1) vmd av-x vvi dt np2. vvb cst d pp-f pno32 vhd vvn dt j-jn vvn n1, np1, cc dt js n1 vbds av j;
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1042
grant them all the Earth, Ambition would have wept for more.
grant them all the Earth, Ambition would have wept for more.
vvb pno32 d dt n1, n1 vmd vhi vvn p-acp dc.
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A Christian that hath conquered the whole World, tramples the Moon under his feet, willscom dull Earth the Centre.
A Christian that hath conquered the Whole World, tramples the Moon under his feet, willscom dull Earth the Centre.
dt njp cst vhz vvn dt j-jn n1, vvz dt n1 p-acp po31 n2, j-jn j n1 dt n1.
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1044
To Absolom 's beauty, joyne Samson 's strength, to both of them Croesus his wealth, to all these, Solomon 's wisdome, all is but vanity, vanity is but emptinesse;
To Absalom is beauty, join samson is strength, to both of them Croesus his wealth, to all these, Solomon is Wisdom, all is but vanity, vanity is but emptiness;
p-acp np1 vbz n1, vvb np1 vbz n1, p-acp d pp-f pno32 np1 po31 n1, p-acp d d, np1 vbz n1, d vbz p-acp n1, n1 vbz p-acp n1;
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where there is emptinesse, there is not NONLATINALPHABET, all things:
where there is emptiness, there is not, all things:
c-crq pc-acp vbz n1, pc-acp vbz xx, d n2:
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1046
Where is it then? It is in God, hid in Christ, given also with Christ;
Where is it then? It is in God, hid in christ, given also with christ;
c-crq vbz pn31 av? pn31 vbz p-acp np1, vvn p-acp np1, vvn av p-acp np1;
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1047
How shall he not with him also give all things? This is the Correlative, by which this universall [ all ] is amplified, NONLATINALPHABET, with him. How shall he not with him also give all things? This is the Correlative, by which this universal [ all ] is amplified,, with him.
c-crq vmb pns31 xx p-acp pno31 av vvi d n2? d vbz dt j, p-acp r-crq d j [ d ] vbz vvn,, p-acp pno31.
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95
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1048
If we look upon Christ lying in the Manger, bleeding in the Garden, naked in his Passion, complaining in the World, that though the Foxes had holes, Birds of the Aire nests,
If we look upon christ lying in the Manger, bleeding in the Garden, naked in his Passion, complaining in the World, that though the Foxes had holes, Birds of the Air nests,
cs pns12 vvb p-acp np1 vvg p-acp dt n1, vvg p-acp dt n1, j p-acp po31 n1, vvg p-acp dt n1, cst cs dt n2 vhd n2, n2 pp-f dt n1 n2,
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yet he had not NONLATINALPHABET, where to put his head, our faith might waver, how with him all things were given, that enjoyed nothing.
yet he had not, where to put his head, our faith might waver, how with him all things were given, that enjoyed nothing.
av pns31 vhd xx, c-crq pc-acp vvi po31 n1, po12 n1 vmd vvi, c-crq p-acp pno31 d n2 vbdr vvn, cst vvd pix.
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1050
But, if we consider, that it was he that by an omnipotent Chymistry extracted all things out of nothing, it is most plain, Joh. 1. 3. All things were made by him,
But, if we Consider, that it was he that by an omnipotent Chemistry extracted all things out of nothing, it is most plain, John 1. 3. All things were made by him,
p-acp, cs pns12 vvb, cst pn31 vbds pns31 cst p-acp dt j n1 vvn d n2 av pp-f pix, pn31 vbz av-ds j, np1 crd crd av-d n2 vbdr vvn p-acp pno31,
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and without him was nothing made. Coloss. 1. 16. All things were created by him, and for him. and without him was nothing made. Coloss. 1. 16. All things were created by him, and for him.
cc p-acp pno31 vbds pix vvn. np1 crd crd av-d n2 vbdr vvn p-acp pno31, cc p-acp pno31.
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96
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1052
For him in his Mysticall, not in his Personall capacity: As God, •e had no use of terrestriall things;
For him in his Mystical, not in his Personal capacity: As God, •e had no use of terrestrial things;
p-acp pno31 p-acp po31 j, xx p-acp po31 j n1: c-acp np1, av vhd dx n1 pp-f j n2;
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1053
as Man, now he is impassible, immortall in Heaven;
as Man, now he is impassable, immortal in Heaven;
c-acp n1, av pns31 vbz j, j p-acp n1;
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1054
& therefore not in his own Person, but in the person of his Saints, what is done to them, he acknowledges don to himself;
& Therefore not in his own Person, but in the person of his Saints, what is done to them, he acknowledges dONE to himself;
cc av xx p-acp po31 d n1, cc-acp p-acp dt n1 pp-f po31 n2, r-crq vbz vdn p-acp pno32, pns31 vvz n1 p-acp px31;
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1055
all the world, all things in the world, are given for the use of his Saints:
all the world, all things in the world, Are given for the use of his Saints:
d dt n1, d n2 p-acp dt n1, vbr vvn p-acp dt n1 pp-f po31 n2:
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96
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1056
All things (to use the Philosophers distinction) that are bona animi, goods of the mind, bond corporis goods of the body, bona fortunae goods offortune.
All things (to use the Philosophers distinction) that Are Bona animi, goods of the mind, bound corporis goods of the body, Bona Fortunae goods offortune.
d n2 (pc-acp vvi dt ng1 n1) d vbr fw-la fw-la, n2-j pp-f dt n1, vvn fw-la n2-j pp-f dt n1, fw-la fw-la n2-j vvb.
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1057
All things (as Divines say) internall in the soul, externall of both body and soul, eternall for the saving welfare of both.
All things (as Divines say) internal in the soul, external of both body and soul, Eternal for the Saving welfare of both.
av-d n2 (p-acp n2-jn vvb) j p-acp dt n1, j pp-f d n1 cc n1, j p-acp dt j-vvg n1 pp-f d.
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96
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1058
All things (as Aquinas saies upon this place) quae cedant in nostrum bonum, that may turn to our good;
All things (as Aquinas Says upon this place) Quae cedant in nostrum bonum, that may turn to our good;
av-d n2 (c-acp np1 vvz p-acp d n1) fw-la fw-la p-acp fw-la fw-la, cst vmb vvi p-acp po12 j;
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1059
divinae personae ad fruendum, to behold the vision of the Trinity, have communion with Saints and Angells, commerce with Men, comfort with and from all the Creatures.Divinae personae ad fruendum, to behold the vision of the Trinity, have communion with Saints and Angels, commerce with Men, Comfort with and from all the Creatures.
fw-la fw-la fw-la fw-la, pc-acp vvi dt n1 pp-f dt np1, vhb n1 p-acp n2 cc n2, n1 p-acp n2, vvb p-acp cc p-acp d dt n2.
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1060
All things (as cur Saviour saies) NONLATINALPHABET, whereof we have need, Matth. 6. and Him we will follow as the best Interpreter.
All things (as cur Saviour Says), whereof we have need, Matthew 6. and Him we will follow as the best Interpreter.
av-d n2 (c-acp n1 n1 vvz), c-crq pns12 vhb n1, np1 crd cc pno31 pns12 vmb vvi p-acp dt js n1.
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1061
So then, we may conclude with the Apostle, 1 Cor. 3. 21. All things are ours;
So then, we may conclude with the Apostle, 1 Cor. 3. 21. All things Are ours;
av av, pns12 vmb vvi p-acp dt n1, crd np1 crd crd av-d n2 vbr png12;
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1062
and God with Christ hath given all things to us all.
and God with christ hath given all things to us all.
cc np1 p-acp np1 vhz vvn d n2 p-acp pno12 d.
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96
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1063
If every man might be his own Interpreter, how sweet and heavenly would this Doctrine be? the Drunkard would swim in Rivers of Wine, the Whoremonger would have more Dalilah 's,
If every man might be his own Interpreter, how sweet and heavenly would this Doctrine be? the Drunkard would swim in rivers of Wine, the Whoremonger would have more Delilah is,
cs d n1 vmd vbi po31 d n1, c-crq j cc j vmd d n1 vbi? dt n1 vmd vvi p-acp n2 pp-f n1, dt n1 vmd vhi dc np1 vbz,
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96
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1064
than the Turkish Grand Sultan or Solomon had; the Glutton would receive his daily tribute of delicates from Earth, Sea, and Aire;
than the Turkish Grand Sultan or Solomon had; the Glutton would receive his daily tribute of delicates from Earth, Sea, and Air;
cs dt jp j n1 cc np1 vhd; dt n1 vmd vvi po31 j n1 pp-f n2-j p-acp n1, n1, cc n1;
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1065
the Tyrant would make the Earth an Aceldama, or field of blood, the Sea a Golgotha, or place of sculs;
the Tyrant would make the Earth an Aceldama, or field of blood, the Sea a Golgotha, or place of skulls;
dt n1 vmd vvi dt n1 dt n1, cc n1 pp-f n1, dt n1 dt np1, cc n1 pp-f n2;
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1066
the Covetous man would make the world his Counting-house, each Iland a Closet of his Treasury;
the Covetous man would make the world his Countinghouse, each Island a Closet of his Treasury;
dt j n1 vmd vvi dt n1 po31 n1, d n1 dt n1 pp-f po31 n1;
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1067
the Pope, and each ambitious Roman Prelate, would number their Crowns and Scepters by their Beads.
the Pope, and each ambitious Roman Prelate, would number their Crowns and Sceptres by their Beads.
dt n1, cc d j njp n1, vmd vvi po32 n2 cc n2 p-acp po32 n2.
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1068
But look again, before thou feed thy soul with this fools Paradise, it is NONLATINALPHABET, with Christ. If thou hast Christ, thou shalt have all things;
But look again, before thou feed thy soul with this Fools Paradise, it is, with christ. If thou hast christ, thou shalt have all things;
cc-acp vvb av, c-acp pns21 vvb po21 n1 p-acp d n2 n1, pn31 vbz, p-acp np1. cs pns21 vh2 np1, pns21 vm2 vhi d n2;
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1069
if thou hast not Christ, thou hast nothing;
if thou hast not christ, thou hast nothing;
cs pns21 vh2 xx np1, pns21 vh2 pix;
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1070
but, that which thou possessest, is not thine own, not thine own by a Spirituall right,
but, that which thou possessest, is not thine own, not thine own by a Spiritual right,
cc-acp, cst r-crq pns21 vv2, vbz xx po21 d, xx po21 d p-acp dt j n-jn,
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1071
though thine own by a Civill right.
though thine own by a Civil right.
cs po21 d p-acp dt j n-jn.
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96
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1072
All things were lost by the first Adam, restored by Christ the second Adam, who, Heb. 1. 2. is heir of all;
All things were lost by the First Adam, restored by christ the second Adam, who, Hebrew 1. 2. is heir of all;
av-d n2 vbdr vvn p-acp dt ord np1, vvn p-acp np1 dt ord np1, r-crq, np1 crd crd vbz n1 pp-f d;
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96
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1073
and only they that have Christ, are heirs and joynt heirs with Christ of all, Rom. 8. 17. So then, he may be a spirituall usurper, that is a civill lawfull possessour, possessour, either jure gentium, by the Law of Nations,
and only they that have christ, Are Heirs and joint Heirs with christ of all, Rom. 8. 17. So then, he may be a spiritual usurper, that is a civil lawful possessor, possessor, either jure gentium, by the Law of nations,
cc av-j pns32 cst vhb np1, vbr n2 cc j n2 p-acp np1 pp-f d, np1 crd crd av av, pns31 vmb vbi dt j n1, cst vbz dt j j n1, n1, d fw-la fw-la, p-acp dt n1 pp-f n2,
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1074
and that by Conquest, as the Israelites subdued Canaan; or jure civili, by the Civill Law,
and that by Conquest, as the Israelites subdued Canaan; or jure civili, by the Civil Law,
cc cst p-acp n1, c-acp dt np2 vvn np1; cc fw-la fw-la, p-acp dt j n1,
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1075
so we possesse things given by the bounty of others, got with the sweat of our own brows, appropriated unto us by buying, exchanging, falling upon us by descent, death of friends, honours given, as the reward of vertue.
so we possess things given by the bounty of Others, god with the sweat of our own brows, appropriated unto us by buying, exchanging, falling upon us by descent, death of Friends, honours given, as the reward of virtue.
av pns12 vvb n2 vvn p-acp dt n1 pp-f n2-jn, vvd p-acp dt n1 pp-f po12 d n2, vvn p-acp pno12 p-acp vvg, vvg, vvg p-acp pno12 p-acp n1, n1 pp-f n2, n2 vvn, c-acp dt n1 pp-f n1.
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1076
Some would have this Civill right to be derived to all by Creation, not to be lost by Degeneration;
some would have this Civil right to be derived to all by Creation, not to be lost by Degeneration;
d vmd vhi d j n-jn pc-acp vbi vvn p-acp d p-acp n1, xx pc-acp vbi vvn p-acp n1;
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96
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1077
God that feeds the Storks, cloaths the Lillies, will much more feed and cloath his nobler Creatures,
God that feeds the Storks, clothes the Lilies, will much more feed and cloth his Nobler Creatures,
np1 cst vvz dt n2, n2 dt n2, vmb av-d av-dc vvi cc n1 po31 jc n2,
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1078
for whose sake, the Storks and Lillies were created. Some say, they were given in, and by Christ to all;
for whose sake, the Storks and Lilies were created. some say, they were given in, and by christ to all;
p-acp rg-crq n1, dt n2 cc n2 vbdr vvn. d vvb, pns32 vbdr vvn p-acp, cc p-acp np1 p-acp d;
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96
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1079
He that delivered up his Son for all, delivered up all things with his Son for all.
He that Delivered up his Son for all, Delivered up all things with his Son for all.
pns31 cst vvd a-acp po31 n1 p-acp d, vvd a-acp d n2 p-acp po31 n1 p-acp d.
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1080
The Turks, Infidells, Impious, that have not Christ, are not debarred of these lesser benefits that come by Christ.
The Turks, Infidels, Impious, that have not christ, Are not debarred of these lesser benefits that come by christ.
dt n2, n2, j, cst vhb xx np1, vbr xx vvn pp-f d jc n2 cst vvb p-acp np1.
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1081
Some give this Civill right onely to the visible members of the Church;
some give this Civil right only to the visible members of the Church;
d vvb d j n-jn av-j p-acp dt j n2 pp-f dt n1;
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he that is baptized into Christ, hath onely the benefit of this NONLATINALPHABET, all things that come by Christ.
he that is baptised into christ, hath only the benefit of this, all things that come by christ.
pns31 cst vbz vvn p-acp np1, vhz av-j dt n1 pp-f d, d n2 cst vvb p-acp np1.
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1083
Which of these opinions is the truth, I will not determine;
Which of these opinions is the truth, I will not determine;
r-crq pp-f d n2 vbz dt n1, pns11 vmb xx vvi;
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1084
that onely the Faithfull have spirituall claim to this [ All ] in the Text, it is confessed by all;
that only the Faithful have spiritual claim to this [ All ] in the Text, it is confessed by all;
cst av-j dt j vhb j n1 p-acp d [ d ] p-acp dt n1, pn31 vbz vvn p-acp d;
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1085
they onely can say and pray, NONLATINALPHABET, Give us our daily bread.
they only can say and pray,, Give us our daily bred.
pns32 av-j vmb vvi cc vvb,, vvb pno12 po12 j n1.
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1086
For what is it to have spirituall right, but to have the Spirit turning all things to their comfort,
For what is it to have spiritual right, but to have the Spirit turning all things to their Comfort,
p-acp r-crq vbz pn31 pc-acp vhi j n-jn, cc-acp pc-acp vhi dt n1 vvg d n2 p-acp po32 n1,
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1087
and increase of glory, Rom. 8. 28. All things work for the good of them that love God, all things to the confusion of them that love not God.
and increase of glory, Rom. 8. 28. All things work for the good of them that love God, all things to the confusion of them that love not God.
cc n1 pp-f n1, np1 crd crd av-d n2 vvi p-acp dt j pp-f pno32 cst vvb np1, d n2 p-acp dt n1 pp-f pno32 cst vvb xx np1.
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1088
But how have spirituall men all things? A right to all things, not a possession of all things:
But how have spiritual men all things? A right to all things, not a possession of all things:
p-acp q-crq vhb j n2 d n2? dt n-jn p-acp d n2, xx dt n1 pp-f d n2:
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96
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1089
Thus Abraham had a right to Canaan, because God had promised it, though he possessed it not;
Thus Abraham had a right to Canaan, Because God had promised it, though he possessed it not;
av np1 vhd dt j-jn p-acp np1, p-acp np1 vhd vvn pn31, cs pns31 vvd pn31 xx;
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96
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1090
God, if it were for their good, would give them the fruition of all things. An Orphant trusts his Guardian for his means, a Patient his Physitian for his dyet;
God, if it were for their good, would give them the fruition of all things. an Orphant trusts his Guardian for his means, a Patient his physician for his diet;
np1, cs pn31 vbdr p-acp po32 j, vmd vvi pno32 dt n1 pp-f d n2. dt n1 vvz po31 n1 p-acp po31 n2, dt n1 po31 n1 p-acp po31 n1;
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96
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1091
and dare not thou trust God? While thou art Militant here, thou art under tuition,
and Dare not thou trust God? While thou art Militant Here, thou art under tuition,
cc vvb xx pns21 vvi np1? cs pns21 vb2r j av, pns21 vb2r p-acp n1,
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96
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1092
and shalt not possesse all till thou be Triumphant.
and shalt not possess all till thou be Triumphant.
cc vm2 xx vvi d p-acp pns21 vbi j.
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96
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1093
We restrain a man in a Lethargy of his appetite of sleep, and deny cold drink to one sick of a Feavour,
We restrain a man in a Lethargy of his appetite of sleep, and deny cold drink to one sick of a Favour,
pns12 vvb dt n1 p-acp dt n1 pp-f po31 n1 pp-f n1, cc vvi j-jn n1 p-acp crd j pp-f dt n1,
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1094
though he be owner of all in the house.
though he be owner of all in the house.
cs pns31 vbb n1 pp-f d p-acp dt n1.
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1095
So does God, the wise Physician of our Souls, give us all things that we need,
So does God, the wise physician of our Souls, give us all things that we need,
np1 vdz np1, dt j n1 pp-f po12 n2, vvb pno12 d n2 cst pns12 vvb,
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96
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1096
but not all things that we lust. To look back again at the words, NONLATINALPHABET, He will give us all things with Christ: O happy union!
but not all things that we lust. To look back again At the words,, He will give us all things with christ: Oh happy Union!
cc-acp xx d n2 cst pns12 vvb. pc-acp vvi av av p-acp dt n2,, pns31 vmb vvi pno12 d n2 p-acp np1: uh j n1!
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96
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1097
Christ and his benefits are never severed. He that gives Gold, will much more give the Drosse;
christ and his benefits Are never severed. He that gives Gold, will much more give the Dross;
np1 cc po31 n2 vbr av-x vvn. pns31 cst vvz n1, vmb av-d av-dc vvi dt n1;
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97
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1098
He that gives Pearles, will give Pebles; He that gave Christ, the Lord of life, wil give all things convenient for life.
He that gives Pearls, will give Pebbles; He that gave christ, the Lord of life, will give all things convenient for life.
pns31 cst vvz n2, vmb vvi n2; pns31 cst vvd np1, dt n1 pp-f n1, vmb vvi d n2 j p-acp n1.
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97
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1099
Heat may be separated from fire, as in Nebuchandnezzar 's Furnace, light from the Sun, as at our Saviour's Passion;
Heat may be separated from fire, as in Nebuchadnezzar is Furnace, Light from the Sun, as At our Saviour's Passion;
n1 vmb vbi vvn p-acp n1, c-acp p-acp np1 vbz n1, n1 p-acp dt n1, c-acp p-acp po12 ng1 n1;
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1100
but no good thing can be separated from the Son of God: he that hath the Son, hath life.
but no good thing can be separated from the Son of God: he that hath the Son, hath life.
cc-acp dx j n1 vmb vbi vvn p-acp dt n1 pp-f np1: pns31 cst vhz dt n1, vhz n1.
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1101
And here me-thinks I see the noble Army of Martyrs, that seemed to the World to have nothing, to throw down the Gantlet of defiance,
And Here methinks I see the noble Army of Martyrs, that seemed to the World to have nothing, to throw down the Gauntlet of defiance,
cc av vvz pns11 vvb dt j n1 pp-f n2, cst vvd p-acp dt n1 pc-acp vhi pix, pc-acp vvi a-acp dt n1 pp-f n1,
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1102
and triumph, that in Christ they have all things, Armour of proof, a strong Tower,
and triumph, that in christ they have all things, Armour of proof, a strong Tower,
cc n1, cst p-acp np1 pns32 vhb d n2, n1 pp-f n1, dt j n1,
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1103
an invincible Fort, a Rock of salvation, that if Men, Devills, Leviathans, Behemoths, losses, diseases, torments, swarm about them like the Flies of Aegypt, this NONLATINALPHABET, all things in Christ, will make them sing, under the whip, at the stake, in the flames, make the patient laugh,
an invincible Fort, a Rock of salvation, that if Men, Devils, Leviathans, Behemoths, losses, diseases, torments, swarm about them like the Flies of Egypt, this, all things in christ, will make them sing, under the whip, At the stake, in the flames, make the patient laugh,
dt j n1, dt n1 pp-f n1, cst cs n2, n2, np2, np2, n2, n2, n2, vvb p-acp pno32 av-j dt n2 pp-f np1, d, d n2 p-acp np1, vmb vvi pno32 vvi, p-acp dt n1, p-acp dt n1, p-acp dt n2, vvb dt j n1,
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1104
when the Spectatour weeps, carry frail flesh singing and rejoycing through a world of bonds, rods, swords, racks, wheeles, flames, strapadoes;
when the Spectator weeps, carry frail Flesh singing and rejoicing through a world of bonds, rods, swords, racks, wheels, flames, strappadoes;
c-crq dt n1 vvz, vvb j n1 vvg cc vvg p-acp dt n1 pp-f n2, n2, n2, n2, n2, n2, n2;
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break through torments, armies, tempests, floods, to Heaven; shake off bonds, fetters, manacles, and lead captivity captive.
break through torments, armies, tempests, floods, to Heaven; shake off bonds, fetters, manacles, and led captivity captive.
vvb p-acp n2, n2, n2, n2, p-acp n1; vvb a-acp n2, n2, n2, cc vvi n1 j-jn.
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And if all these things come by Christ, O then, let us get Christ himselfe, which is the NONLATINALPHABET, the giver of all, Men venture themselves on the angry Seas, digg into the bowells of the Earth for Gold and Silver, expose their bodies in Warrs to wounds, scarrs, skirmages, massacres, death;
And if all these things come by christ, Oh then, let us get christ himself, which is the, the giver of all, Men venture themselves on the angry Seas, dig into the bowels of the Earth for Gold and Silver, expose their bodies in Wars to wounds, scars, skirmages, massacres, death;
cc cs d d n2 vvb p-acp np1, uh av, vvb pno12 vvi np1 px31, r-crq vbz dt, dt n1 pp-f d, n2 vvb px32 p-acp dt j n2, vvb p-acp dt n2 pp-f dt n1 p-acp n1 cc n1, vvb po32 n2 p-acp n2 p-acp n2, n2, n2, n2, n1;
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for honour, riches, wealth, empire, dignity, which, without Christ, are for substance but shadowes, vapours, Sodom 's apples;
for honour, riches, wealth, empire, dignity, which, without christ, Are for substance but shadows, vapours, Sodom is Apples;
p-acp n1, n2, n1, n1, n1, r-crq, p-acp np1, vbr p-acp n1 p-acp n2, n2, np1 vbz n2;
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for continuance but bubbles, blasts, dreams;
for Continuance but bubbles, blasts, dreams;
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and for true solace of the soul, but like the Vipers conception, whose momentary pleasure ends in murdering both body and soul.
and for true solace of the soul, but like the Vipers conception, whose momentary pleasure ends in murdering both body and soul.
cc p-acp j n1 pp-f dt n1, cc-acp av-j dt ng1 n1, rg-crq j n1 vvz p-acp vvg d n1 cc n1.
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What pain, dammage, and travail do the Alchymists sustain, to gain the Philosophers Stone, a thing doubtfull whether it be possible, more doubtfull whether in their time;
What pain, damage, and travail do the Alchemists sustain, to gain the Philosophers Stone, a thing doubtful whither it be possible, more doubtful whither in their time;
q-crq n1, n1, cc n1 vdb dt n2 vvi, pc-acp vvi dt ng1 n1, dt n1 j cs pn31 vbb j, av-dc j cs p-acp po32 n1;
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and if they had it, all is but to make Gold, a little glittering Clay:
and if they had it, all is but to make Gold, a little glittering Clay:
cc cs pns32 vhd pn31, d vbz cc-acp pc-acp vvi n1, dt j j-vvg n1:
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What then should we do to gain Christ, in gaining whom, we gain Heaven, and all? How often have we heard,
What then should we do to gain christ, in gaining whom, we gain Heaven, and all? How often have we herd,
r-crq av vmd pns12 vdi pc-acp vvi np1, p-acp vvg r-crq, pns12 vvb n1, cc d? uh-crq av vhb pns12 vvn,
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and pittied some, whom the world accounts her dearest Minions, beyond an ordinary pitch of Epicurisme or Atheisme, Midas - like, to cram their soul with wishes to themselves, to their Children, of the flesh-pots of Aegypt, trash of this world, ballast to fill the guts;
and pitied Some, whom the world accounts her dearest Minions, beyond an ordinary pitch of Epicurism or Atheism, Midas - like, to cram their soul with wishes to themselves, to their Children, of the fleshpots of Egypt, trash of this world, ballast to fill the guts;
cc vvd d, ro-crq dt n1 vvz pno31 js-jn n2, p-acp dt j n1 pp-f n1 cc n1, np1 - zz, pc-acp vvi po32 n1 p-acp n2 p-acp px32, p-acp po32 n2, pp-f dt n2 pp-f np1, n1 pp-f d n1, n1 pc-acp vvi dt n2;
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not one poor wish, I fear, scarce a thought, for Heaven, for Christ.
not one poor wish, I Fear, scarce a Thought, for Heaven, for christ.
xx crd j n1, pns11 vvb, av-j dt n1, p-acp n1, c-acp np1.
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Me-thinks I could resolve my selfe into Jeremie 's lamentation, and Nehemiah 's tears, to see the preposterous course worldlings take, to provide earthly garbage for their Children, advancing them by Marriage,
Methinks I could resolve my self into Jeremiah is lamentation, and Nehemiah is tears, to see the preposterous course worldlings take, to provide earthly garbage for their Children, advancing them by Marriage,
vvz pns11 vmd vvi po11 n1 p-acp np1 vbz n1, cc np1 vbz n2, pc-acp vvi dt j n1 n2 vvi, pc-acp vvi j n1 p-acp po32 n2, vvg pno32 p-acp n1,
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when ignorant of the principles of Religion, they go together like Brutes:
when ignorant of the principles of Religion, they go together like Brutus's:
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They themselves tumbled into the grave like the rich Glutton, leaving their posterity in as pittifull a plight, as he his five brethren.
They themselves tumbled into the grave like the rich Glutton, leaving their posterity in as pitiful a plighted, as he his five brothers.
pns32 px32 vvn p-acp dt n1 av-j dt j n1, vvg po32 n1 p-acp a-acp j dt n1, c-acp pns31 po31 crd n2.
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Tell me, I beseech you, what comfort is it to a damned soul in hell, to leave Children upon earth wallowing in abundance, without Christ? they shall be as Fellons, apprehended with the Mannure in which they glory,
Tell me, I beseech you, what Comfort is it to a damned soul in hell, to leave Children upon earth wallowing in abundance, without christ? they shall be as Felons, apprehended with the Manure in which they glory,
vvb pno11, pns11 vvb pn22, q-crq n1 vbz pn31 p-acp dt j-vvn n1 p-acp n1, pc-acp vvi n2 p-acp n1 vvg p-acp n1, p-acp np1? pns32 vmb vbi c-acp n2, vvn p-acp dt vvi p-acp r-crq pns32 vvb,
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and cast into the same Prison. The Rich without Christ are so far from having all things, that they have nothing,
and cast into the same Prison. The Rich without christ Are so Far from having all things, that they have nothing,
cc vvd p-acp dt d n1. dt j p-acp np1 vbr av av-j p-acp vhg d n2, cst pns32 vhb pix,
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like the mad lunatick man at Athens, they may perswade themselves, that every ship that is landed is their own;
like the mad lunatic man At Athens, they may persuade themselves, that every ship that is landed is their own;
av-j dt j j-jn n1 p-acp np1, pns32 vmb vvi px32, cst d n1 cst vbz vvn vbz po32 d;
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like the Lam•ae or Witches, think they feed upon delicacies; like Sanguine-dreams, fancy they have Earldomes, Dukedomes, Mountains of Gold;
like the Lam•ae or Witches, think they feed upon delicacies; like Sanguine-dreams, fancy they have Earldoms, Dukedoms, Mountains of Gold;
av-j dt np1 cc n2, vvb pns32 vvb p-acp n2; j n2, n1 pns32 vhb ng1, n2, n2 pp-f n1;
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yet all is but a fancy.
yet all is but a fancy.
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And admit the meat thou eats, the cloaths thou puts on, the pleasure thou enjoyes, the lands thou possesses, be truely thine own;
And admit the meat thou eats, the clothes thou puts on, the pleasure thou enjoys, the Lands thou Possesses, be truly thine own;
cc vvb dt n1 pns21 vvz, dt n2 pns21 vvz p-acp, dt n1 pns21 vvz, dt n2 pns21 vvz, vbb av-j po21 d;
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without Christ, they are but as Trees without fruit, Clouds without rain, Combes without honey, have no more proportion to that a Christian enjoyes,
without christ, they Are but as Trees without fruit, Clouds without rain, Combes without honey, have no more proportion to that a Christian enjoys,
p-acp np1, pns32 vbr p-acp c-acp n2 p-acp n1, n2 p-acp n1, n2 p-acp n1, vhb dx dc n1 p-acp d dt njp vvz,
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than a house of Cards hath to a Palace, a Mole-hill to a Mountain, a King on a Stage to a King on a Throne.
than a house of Cards hath to a Palace, a Molehill to a Mountain, a King on a Stage to a King on a Throne.
cs dt n1 pp-f n2 vhz p-acp dt n1, dt n1 p-acp dt n1, dt n1 p-acp dt n1 p-acp dt n1 p-acp dt n1.
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And admit thou receive some reall comfort here, the more will be thy sorrow hereafter; for every minute of sugered delight, thou shalt have an eternity of horrour;
And admit thou receive Some real Comfort Here, the more will be thy sorrow hereafter; for every minute of sugared delight, thou shalt have an eternity of horror;
cc vvb pns21 vvb d j n1 av, dt av-dc vmb vbi po21 n1 av; p-acp d n1 pp-f j-vvn n1, pns21 vm2 vhi dt n1 pp-f n1;
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the more thy strength, thy beauty, thy riches, thy honour here, the more will be thy feeblenesse, thy deformity, thy want, the deeper thy disgrace hereafter.
the more thy strength, thy beauty, thy riches, thy honour Here, the more will be thy feebleness, thy deformity, thy want, the Deeper thy disgrace hereafter.
dt av-dc po21 n1, po21 n1, po21 n2, po21 n1 av, dt av-dc vmb vbi po21 n1, po21 n1, po21 n1, dt jc-jn po21 n1 av.
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Boast now, O Worldling of that thou enjoyest without Christ, glory as a Cripple of his soars, a Prisoner of his Fetters, a Pirate of his robberies at the Gallowes, of the things thou usurpest, till, Judas - like, thou throw them away as the cursed price,
Boast now, Oh Worldling of that thou enjoyest without christ, glory as a Cripple of his soars, a Prisoner of his Fetters, a Pirate of his robberies At the Gallows, of the things thou usurpest, till, Judas - like, thou throw them away as the cursed price,
n1 av, uh n1 pp-f cst pns21 vv2 p-acp np1, n1 p-acp dt vvb pp-f po31 vvz, dt n1 pp-f po31 n2, dt n1 pp-f po31 n2 p-acp dt n2, pp-f dt n2 pns21 vv2, c-acp, np1 - zz, pns21 vvb pno32 av p-acp dt j-vvn n1,
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for which thou hast sold thy soul to Satan, and confesse, as thou wilt be once compell'd, that only he that hath Christ, hath NONLATINALPHABET, all things. All things in this world, are like Sun-dials, blaze-Torches, Tapers, Candles, all Stars at once, they are of no use;
for which thou hast sold thy soul to Satan, and confess, as thou wilt be once compelled, that only he that hath christ, hath, all things. All things in this world, Are like Sun-dials, blaze-Torches, Tapers, Candles, all Stars At once, they Are of no use;
p-acp r-crq pns21 vh2 vvn po21 n1 p-acp np1, cc vvi, c-acp pns21 vm2 vbi a-acp vvn, cst av-j pns31 cst vhz np1, vhz, d n2. d n2 p-acp d n1, vbr av-j n2, n2, n2, n2, d n2 p-acp a-acp, pns32 vbr pp-f dx n1;
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flow Riches, Honour, Strength, Wives, Friends, Children, to our contentment, without this Sun of Righteousnesse, it is still night:
flow Riches, Honour, Strength, Wives, Friends, Children, to our contentment, without this Sun of Righteousness, it is still night:
vvb n2, n1, n1, n2, n2, n2, p-acp po12 n1, p-acp d n1 pp-f n1, pn31 vbz av n1:
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They may be Copies of Gods grace, but without Seal;
They may be Copies of God's grace, but without Seal;
pns32 vmb vbb n2 pp-f npg1 n1, cc-acp p-acp n1;
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Ciphers of no value, till the Unity in the Trinity, by Christ the Meadiatour, be joyned with them:
Ciphers of no valve, till the Unity in the Trinity, by christ the Meadiatour, be joined with them:
n2 pp-f dx n1, c-acp dt n1 p-acp dt np1, p-acp np1 dt n1, vbb vvn p-acp pno32:
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When this union is once made, then, as if the whole World were a Globe of Gold, the Earth a Centre of Diamond, the Heavens poured down Balme, the Clouds showred down pretious Oyntments, all for the solace of that man;
When this Union is once made, then, as if the Whole World were a Globe of Gold, the Earth a Centre of Diamond, the Heavens poured down Balm, the Clouds showered down precious Ointments, all for the solace of that man;
c-crq d n1 vbz a-acp vvn, av, c-acp cs dt j-jn n1 vbdr dt n1 pp-f n1, dt n1 dt n1 pp-f n1, dt n2 vvd a-acp n1, dt n2 vvn a-acp j n2, d c-acp dt n1 pp-f d n1;
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God shall replenish his Soul with comforts, and no wonder, seeing he hath given him his Son, NONLATINALPHABET, How shall he not with him give all things?
God shall replenish his Soul with comforts, and no wonder, seeing he hath given him his Son,, How shall he not with him give all things?
np1 vmb vvi po31 n1 p-acp n2, cc dx n1, vvg pns31 vhz vvn pno31 po31 n1,, q-crq vmb pns31 xx p-acp pno31 vvi d n2?
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This is the three-fold Emphasis, by which this Argument is amplified; NONLATINALPHABET, a note of Interrogation; NONLATINALPHABET, of Negation; NONLATINALPHABET, of Augmentation:
This is the threefold Emphasis, by which this Argument is amplified;, a note of Interrogation;, of Negation;, of Augmentation:
d vbz dt j n1, p-acp r-crq d n1 vbz vvn;, dt n1 pp-f n1;, pp-f n1;, pp-f n1:
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NONLATINALPHABET, How shall he not also? As if he had said, It is a thing beyond all possible certainty,
, How shall he not also? As if he had said, It is a thing beyond all possible certainty,
, c-crq vmb pns31 xx av? c-acp cs pns31 vhd vvn, pn31 vbz dt n1 p-acp d j n1,
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and more then certain, that he will give us all things, and more then all things, if it be possible;
and more then certain, that he will give us all things, and more then all things, if it be possible;
cc av-dc cs j, cst pns31 vmb vvi pno12 d n2, cc av-dc cs d n2, cs pn31 vbb j;
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and all of this, because he hath given us his own Son, who is NONLATINALPHABET, all of all,
and all of this, Because he hath given us his own Son, who is, all of all,
cc d pp-f d, c-acp pns31 vhz vvn pno12 po31 d n1, r-crq vbz, d pp-f d,
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and all in all, and more than all.
and all in all, and more than all.
cc d p-acp d, cc av-dc cs d.
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And the reason of this inference may be either taken from the Cause, Christ that made all things, containes all things;
And the reason of this Inference may be either taken from the Cause, christ that made all things, contains all things;
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or from the Signe, He that could give Christ, can give all things; He that would give Christ, will give all things.
or from the Signen, He that could give christ, can give all things; He that would give christ, will give all things.
cc p-acp dt n1, pns31 cst vmd vvi np1, vmb vvi d n2; pns31 cst vmd vvi np1, vmb vvi d n2.
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God hath given to Satan power in the world, and therefore he is styled in Scripture, god of this world, the prince that rules in the the aire:
God hath given to Satan power in the world, and Therefore he is styled in Scripture, god of this world, the Prince that rules in the the air:
np1 vhz vvn p-acp np1 n1 p-acp dt n1, cc av pns31 vbz vvn p-acp n1, n1 pp-f d n1, dt n1 cst vvz p-acp dt dt n1:
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To the blessed Angells he hath given power in Heaven, therefore they are called, Thrones, dominions, principalities and powers;
To the blessed Angels he hath given power in Heaven, Therefore they Are called, Thrones, Dominions, principalities and Powers;
p-acp dt j-vvn n2 pns31 vhz vvn n1 p-acp n1, av pns32 vbr vvn, n2, n2, n2 cc n2;
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but to neither of them hath he given his Son. Some Divines make this the occasion of Lucifer 's fall, and the Angells;
but to neither of them hath he given his Son. some Divines make this the occasion of Lucifer is fallen, and the Angels;
p-acp p-acp dx pp-f pno32 vhz pns31 vvn po31 n1 d n2-jn vvi d dt n1 pp-f np1 vbz n1, cc dt n2;
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they ambitiously aspired, desired the union with the Unity in Trinity, envyed that the seed of Woman should be united with the eternall Word, the second Person in the Trinity.
they ambitiously aspired, desired the Union with the Unity in Trinity, envied that the seed of Woman should be united with the Eternal Word, the second Person in the Trinity.
pns32 av-j vvd, vvd dt n1 p-acp dt n1 p-acp np1, vvn d dt n1 pp-f n1 vmd vbi vvn p-acp dt j n1, dt ord n1 p-acp dt np1.
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God hath given eternall Crownes to the Angells in Heaven, power to the Devills upon Earth,
God hath given Eternal Crowns to the Angels in Heaven, power to the Devils upon Earth,
np1 vhz vvn j n2 p-acp dt n2 p-acp n1, n1 p-acp dt n2 p-acp n1,
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but Christ to neither of them.
but christ to neither of them.
cc-acp np1 p-acp d pp-f pno32.
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But he hath given us Christ, therefore he wil with him give us NONLATINALPHABET, all things in Heaven and Earth.
But he hath given us christ, Therefore he will with him give us, all things in Heaven and Earth.
p-acp pns31 vhz vvn pno12 np1, av pns31 vmb p-acp pno31 vvi pno12, d n2 p-acp n1 cc n1.
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Wherefore art thou then perplexed within me, O my Soul, still trust in God, Ille providebit, He will be thy great reward.
Wherefore art thou then perplexed within me, Oh my Soul, still trust in God, Isle providebit, He will be thy great reward.
q-crq vb2r pns21 av vvn p-acp pno11, uh po11 n1, av vvb p-acp np1, fw-la fw-la, pns31 vmb vbi po21 j n1.
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Quid dubitas de possessionibus (saies St. Chrysostome) herum & dominum cum habeas? Why doubtest thou of possessions,Quid dubitas de possessionibus (Says Saint Chrysostom) herum & dominum cum habeas? Why doubtest thou of possessions,
fw-la fw-la fw-la fw-la (vvz n1 np1) n1 cc fw-la fw-la fw-la? q-crq vv2 pns21 pp-f n2,
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when thou possessest the Lord of all, even Christ the Son of God? Now, O Lord, thou that sparedst not,
when thou possessest the Lord of all, even christ the Son of God? Now, Oh Lord, thou that sparedst not,
c-crq pns21 vv2 dt n1 pp-f d, av np1 dt n1 pp-f np1? av, uh n1, pns21 cst vvd2 xx,
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but crucifiedst thy Son for our sins-sake, crucifie our sins, and spare us for thy Son's sake:
but crucifiedst thy Son for our sins-sake, crucify our Sins, and spare us for thy Son's sake:
cc-acp vvd2 po21 n1 p-acp po12 n1, vvi po12 n2, cc vvb pno12 p-acp po21 ng1 n1:
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Spare us for thy Son's merits, who wouldst not spare thy Son for our sins demerits:
Spare us for thy Son's merits, who Wouldst not spare thy Son for our Sins demerits:
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Receive us by the red Sea of his Blood, through the dead Sea of Death, to the Land of Promise;
Receive us by the read Sea of his Blood, through the dead Sea of Death, to the Land of Promise;
vvb pno12 p-acp dt j-jn n1 pp-f po31 n1, p-acp dt j n1 pp-f n1, p-acp dt n1 pp-f n1;
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To whom with thee, O holy Father, &c. NONLATINALPHABET.
To whom with thee, Oh holy Father, etc..
p-acp ro-crq p-acp pno21, uh j n1, av.
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A SERMON, Preached before these times, as prognosticating the storms that were then impendent, whereof part are fallen since.
A SERMON, Preached before these times, as prognosticating the storms that were then impendent, whereof part Are fallen since.
dt n1, vvn p-acp d n2, c-acp vvg dt n2 cst vbdr av j-jn, c-crq n1 vbr vvn a-acp.
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The Text, Psal. 76. 7. And who may stand in thy sight, when once thou art angry?
The Text, Psalm 76. 7. And who may stand in thy sighed, when once thou art angry?
dt n1, np1 crd crd cc q-crq vmb vvi p-acp po21 n1, c-crq a-acp pns21 vb2r j?
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THE time when, the occasion why, and the Author by whom this Psalm was penned, is not generally agreed upon;
THE time when, the occasion why, and the Author by whom this Psalm was penned, is not generally agreed upon;
dt n1 c-crq, dt n1 c-crq, cc dt n1 p-acp ro-crq d n1 vbds vvn, vbz xx av-j vvn p-acp;
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but that it was (as all Scripture is) from the holy Ghost, in time of spirituall joy and exaltation,
but that it was (as all Scripture is) from the holy Ghost, in time of spiritual joy and exaltation,
cc-acp cst pn31 vbds (c-acp d n1 vbz) p-acp dt j n1, p-acp n1 pp-f j n1 cc n1,
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after some glorious victory, none makes question.
After Some glorious victory, none makes question.
p-acp d j n1, pix vvz n1.
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And if Moses and the Israelites sung a Song of deliverance, for the overthrow of Pharaoh, Barak and Deborah for the death of Sisera, why may •ot we think with the Septuagints, that this is a Song of deliverance,
And if Moses and the Israelites sung a Song of deliverance, for the overthrow of Pharaoh, Barak and Deborah for the death of Sisera, why may •ot we think with the Septuagints, that this is a Song of deliverance,
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for that miraculous discomfiture of Senacherib 's army, in the daies of Hezekiah? But we leave that as more then probable,
for that miraculous discomfiture of Sennacherib is army, in the days of Hezekiah? But we leave that as more then probable,
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& come to the parts of the Psalm, which are four:
& come to the parts of the Psalm, which Are four:
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The first is a Preface, in the two first verses, laying down the Argument, that God is to be praised, enforced by two reasons;
The First is a Preface, in the two First Verses, laying down the Argument, that God is to be praised, Enforced by two Reasons;
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the one drawn from his wonderfull works, whereby he hath shewed himselfe to the Jewes;
the one drawn from his wonderful works, whereby he hath showed himself to the Jews;
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the other, from his speciall presence at Jerusalem, and hiding his face from the Gentiles. The second containes a description, of that great victory Gods mighty arme had given them over their enemies.
the other, from his special presence At Jerusalem, and hiding his face from the Gentiles. The second contains a description, of that great victory God's mighty arm had given them over their enemies.
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The third, propounds the Doctrines drawn from thence, for the Churches edification, from the seventh to the tenth verse.
The third, propounds the Doctrines drawn from thence, for the Churches edification, from the seventh to the tenth verse.
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The fourth and last, is an Epiphonema or conclusion, in the two last verses, exhorting all Tribes,
The fourth and last, is an Epiphonema or conclusion, in the two last Verses, exhorting all Tribes,
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and Tongues, and Kindreds, for the foregoing motives, to praise and glorifie God. Thus the Analysis.
and Tongues, and Kindreds, for the foregoing motives, to praise and Glorify God. Thus the Analysis.
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The Text belongs to the third branch, containing points of Doctrine, for the Churches instruction:
The Text belongs to the third branch, containing points of Doctrine, for the Churches instruction:
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For having expressed, that God had broke the enemies bow and arrowes, shield and sword, in battle;
For having expressed, that God had broke the enemies bow and arrows, shield and sword, in battle;
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that he had spoiled the stout-hearted; that at his rebuke, the horses and chariots were cast into a dead sleep:
that he had spoiled the stouthearted; that At his rebuke, the Horses and chariots were cast into a dead sleep:
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The Spirit of God enforces this conclusion, in the beginning of the seventh verse, Thou, even thou art to be feared.
The Spirit of God inforces this conclusion, in the beginning of the seventh verse, Thou, even thou art to be feared.
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The Emphasis in the word [ Thou ] redoubled, implies as much, as if he had said, Not principalities, not powers, not hell, not death,
The Emphasis in the word [ Thou ] redoubled, Implies as much, as if he had said, Not principalities, not Powers, not hell, not death,
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nor any thing for themselves, but thou O Lord alone art to be feared. Arguments and reasons to confirm it are two, here laid down in the Text:
nor any thing for themselves, but thou Oh Lord alone art to be feared. Arguments and Reasons to confirm it Are two, Here laid down in the Text:
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The first is drawn from Gods anger, who hath decreed, and accordingly executes, vengeance upon all proud rebells.
The First is drawn from God's anger, who hath decreed, and accordingly executes, vengeance upon all proud rebels.
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The second is drawn from his power, not Princes, not Armies, not Men, not Angells, are able to endure the breath of his fury:
The second is drawn from his power, not Princes, not Armies, not Men, not Angels, Are able to endure the breath of his fury:
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For, Who may stand in thy sight, when once thou art angry? The words at the first view, seem to divide themselves into these two parts:
For, Who may stand in thy sighed, when once thou art angry? The words At the First view, seem to divide themselves into these two parts:
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First, an NONLATINALPHABET or question, Who may stand in thy sight? Secondly, an NONLATINALPHABET or supposition, When once thou art angry.
First, an or question, Who may stand in thy sighed? Secondly, an or supposition, When once thou art angry.
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But if by more strict examination, we lay them up on the file, the NONLATINALPHABET or Supposition (as in all necessary truths) may be resolved into an infallible Position;
But if by more strict examination, we lay them up on the file, the or Supposition (as in all necessary truths) may be resolved into an infallible Position;
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as if he had said, There is a time, when God will be angry. The NONLATINALPHABET or Question, is equivalent to a negative Proposition, but with more Emphasis and significacie,
as if he had said, There is a time, when God will be angry. The or Question, is equivalent to a negative Proposition, but with more Emphasis and significacie,
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as if he had said, None can stand in thy sight. Hence these two points of Doctrine, naturally arising, offer themselves to our consideration:
as if he had said, None can stand in thy sighed. Hence these two points of Doctrine, naturally arising, offer themselves to our consideration:
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First, If men continue in sin, there will be a time when God will be angry.
First, If men continue in since, there will be a time when God will be angry.
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Secondly, When God is angry, none can stand in his sight and abide it. And of these in order.
Secondly, When God is angry, none can stand in his sighed and abide it. And of these in order.
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But first, the words are to be unfolded, for the clearer understanding of the matter; in which, if there be any difficulty, it is in these two;
But First, the words Are to be unfolded, for the clearer understanding of the matter; in which, if there be any difficulty, it is in these two;
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first, what it is to stand in Gods sight; secondly, in what sense he is said to be angry.
First, what it is to stand in God's sighed; secondly, in what sense he is said to be angry.
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Standing is properly a positure of the body, that argues strength, valour, exercise;
Standing is properly a positure of the body, that argues strength, valour, exercise;
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for while Souldiers stand in their squadrons and ranks, there is hope they make at their Enemies, and reward them;
for while Soldiers stand in their squadrons and ranks, there is hope they make At their Enemies, and reward them;
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if not, they either turn their backs, and are discouraged, or fall to the ground, and so are utterly discomfited.
if not, they either turn their backs, and Are discouraged, or fallen to the ground, and so Are utterly discomfited.
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So here in the Text, Who may stand? As if he should say, O Lord,
So Here in the Text, Who may stand? As if he should say, Oh Lord,
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if thou shouldst bend thy bow, and whet thy glittering sword to come to Battle, what man, what Angell would not fall before thee,
if thou Shouldst bend thy bow, and whet thy glittering sword to come to Battle, what man, what Angel would not fallen before thee,
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and melt as wax before the fire? Thus much for the former.
and melt as wax before the fire? Thus much for the former.
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The second is, to inform our judgments, how God can be angry? The truth is, Anger is a speech borrowed from men, in whom anger sometimes signifies displeasure or discontent, Gen. 45. 5. Be not angry at your selves, that you have sold me hither; that is, be not displeased.
The second is, to inform our Judgments, how God can be angry? The truth is, Anger is a speech borrowed from men, in whom anger sometime signifies displeasure or discontent, Gen. 45. 5. Be not angry At your selves, that you have sold me hither; that is, be not displeased.
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Sometimes it signifies a desire of revenge, upon the person of our neighbour, Matth. 5. 22. He that is angry with his brother without a cause, shall be in danger of judgment.
Sometime it signifies a desire of revenge, upon the person of our neighbour, Matthew 5. 22. He that is angry with his brother without a cause, shall be in danger of judgement.
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Sometimes it signifies displeasure, not against the person, but against the sin of our neighbour, or our own sin;
Sometime it signifies displeasure, not against the person, but against the since of our neighbour, or our own since;
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this kinde of anger, if it be moderate, and joyned with compassion, is a holy affection, 2 Cor. 7. 1. In that ye were godlily sorry, what [ anger ] hath it wrought? that is, holy indignation against sin.
this kind of anger, if it be moderate, and joined with compassion, is a holy affection, 2 Cor. 7. 1. In that you were godlily sorry, what [ anger ] hath it wrought? that is, holy Indignation against since.
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Anger, in the first sense, is not a discontent in God, for he is all fulnesse of joy,
Anger, in the First sense, is not a discontent in God, for he is all fullness of joy,
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and nothing can hinder his Blisse;
and nothing can hinder his Bliss;
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it cannot be a displeasure at any mans person without a cause, for God is angry at none,
it cannot be a displeasure At any men person without a cause, for God is angry At none,
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but those that first have displeased him. Thirdly, it is not a passion or perturbation in God.
but those that First have displeased him. Thirdly, it is not a passion or perturbation in God.
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But the truth is, he is said to be angry, when he does such things as angry men do, who punish,
But the truth is, he is said to be angry, when he does such things as angry men do, who Punish,
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and take away signes of favour from such, as they be angry withall.
and take away Signs of favour from such, as they be angry withal.
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This the word [ anger ] in the originall imports, comming from NONLATINALPHABET aph, that signifies a nostrill,
This the word [ anger ] in the original imports, coming from Aph, that signifies a nostril,
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because anger showes it selfe in snuffing and breathing of the nose;
Because anger shows it self in snuffing and breathing of the nose;
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therefore David describing God when he is angry, saies, Psal. 18. 8. There went a smoke out of his nostrills,
Therefore David describing God when he is angry, Says, Psalm 18. 8. There went a smoke out of his nostrils,
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and fire out of his mouth devoured, coles were kindled by it. Not that God hath passions, or mouth, or breath, or nostrills;and fire out of his Mouth devoured, coals were kindled by it. Not that God hath passion, or Mouth, or breath, or nostrils;
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but because that men, when they are an•ry, shew it in some, or most of these.
but Because that men, when they Are an•ry, show it in Some, or most of these.
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NONLATINALPHABET NONLATINALPHABET; It is spoke in the dialect of men, but must be understood in an Idiom proper to God.
; It is spoke in the dialect of men, but must be understood in an Idiom proper to God.
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Of this more fully, when we come to the Uses: thus much for opening the words.
Of this more Fully, when we come to the Uses: thus much for opening the words.
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Now to the first point of Doctrine, which is this, Though the enemies of the Church should link themselves together in bands of Iron,
Now to the First point of Doctrine, which is this, Though the enemies of the Church should link themselves together in bans of Iron,
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yet a day will come, when God will be angry. For the proof of this, see what St. Paul saies;
yet a day will come, when God will be angry. For the proof of this, see what Saint Paul Says;
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he does not say, Because God is mercifull, therefore they may take their scope in sinning;
he does not say, Because God is merciful, Therefore they may take their scope in sinning;
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because he punishes not presently, therefore he sees not; because he is long-suffering, therefore his justice shall not be executed:
Because he Punishes not presently, Therefore he sees not; Because he is long-suffering, Therefore his Justice shall not be executed:
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But he evinces the contrary, Rom. 2. 5. But after thy hardnesse and impenitent heart, thou treasurest up to thy selfe wrath against the day of wrath,
But he evinces the contrary, Rom. 2. 5. But After thy hardness and impenitent heart, thou treasurest up to thy self wrath against the day of wrath,
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and revelation of the righteous judgment of God. and Revelation of the righteous judgement of God.
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As though he should say, Do not think to escape, because thou enjoyes hearts ease, Halcyon daies, and daies of peace;
As though he should say, Do not think to escape, Because thou enjoys hearts ease, Halcyon days, and days of peace;
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for every sin God hoords up, and seales as in a bag; the devill trusses up, as in a bill of inditement;
for every since God hoards up, and Seals as in a bag; the Devil trusses up, as in a bill of indictment;
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thine owne conscience heaps up wound to wound, and plague to plague, which one day, as dammed Rivers, shall burst in upon thee with more violence;
thine own conscience heaps up wound to wound, and plague to plague, which one day, as dammed rivers, shall burst in upon thee with more violence;
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as long festered wounds be more incurable, as an Army long a providing, come with greater terrour to Battle.
as long festered wounds be more incurable, as an Army long a providing, come with greater terror to Battle.
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Therefore it was not the least point of wisdome in Solomon, to presse this point.
Therefore it was not the least point of Wisdom in Solomon, to press this point.
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Eccles. 11. 9. Rejoyce O young man in thy youth, let thy heart chear thee in the daies of thy youth, Eccles. 11. 9. Rejoice Oh young man in thy youth, let thy heart cheer thee in the days of thy youth,
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and walk in the delight of thy heart, and in the sight of thine eyes: But know, that for all these things, God will bring thee to judgment. and walk in the delight of thy heart, and in the sighed of thine eyes: But know, that for all these things, God will bring thee to judgement.
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God uses to deal with sinners, as Fishes do with their prey, after they have swallowed the hook, suffers them to play and sport with it to the end of the line,
God uses to deal with Sinners, as Fish do with their prey, After they have swallowed the hook, suffers them to play and sport with it to the end of the line,
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then strikes it through their gills, and brings them back again.
then strikes it through their gills, and brings them back again.
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Thus much this forequoted speech of Solomon imports, as if he had said, You that solace your selves with all delights, in the heat of your blood;
Thus much this forequoted speech of Solomon imports, as if he had said, You that solace your selves with all delights, in the heat of your blood;
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well, go on in your courses, banish dull and sad thoughts with the purest Wine, shake off your fits of melancholly, with peals of laughter, sleep on in the laps of your Dalilah 's, chear up your selves with Pipe,
well, go on in your courses, banish dull and sad thoughts with the Purest Wine, shake off your fits of melancholy, with peals of laughter, sleep on in the laps of your Delilah is, cheer up your selves with Pipe,
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and Tabret, and the sweetest Musick;
and Tabret, and the Sweetest Music;
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yet a little more sleep, a little more slumber, live on, as though there were no Heaven, no Hell, no Wrath, no Judgment:
yet a little more sleep, a little more slumber, live on, as though there were no Heaven, no Hell, no Wrath, no Judgement:
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Yet, know this, and know it you must, that God hath his hook in your nostrills,
Yet, know this, and know it you must, that God hath his hook in your nostrils,
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and ere long his wrath and fury shall wax hot against you like fire.
and ere long his wrath and fury shall wax hight against you like fire.
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Job goes about to inform gluttons, and worldly minded men, (men hardest of beliefe) in the truth of this Doctrine, Job. 20. 23. When he is about to fill his belly, God shall cast the fury of his wrath upon him, Job Goes about to inform gluttons, and worldly minded men, (men Hardest of belief) in the truth of this Doctrine, Job. 20. 23. When he is about to fill his belly, God shall cast the fury of his wrath upon him,
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and shall rain it upon him while he is eating. 27. The heaven shall reveal his iniquity,
and shall rain it upon him while he is eating. 27. The heaven shall reveal his iniquity,
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and the earth shall rise up against him;
and the earth shall rise up against him;
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the increase of his house shall depart, and his good shall flow away in the day of his wrath. the increase of his house shall depart, and his good shall flow away in the day of his wrath.
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Even the Church of God it selfe, that like a wanton Minion, had put far from her the evill day, was glad to confesse this,
Even the Church of God it self, that like a wanton Minion, had put Far from her the evil day, was glad to confess this,
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and that with ruefull moan to complain, Lam. 1. 12. Is it nothing to you, all ye that passe by,
and that with rueful moan to complain, Lam. 1. 12. Is it nothing to you, all you that pass by,
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behold and see if there be any sorrow like to my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger, A day of anger indeed.behold and see if there be any sorrow like to my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger, A day of anger indeed.
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Lam. 2. 21. The young and the old lie on the ground in the streets, my virgins and my young men are fallen by the sword, thou hast slain them in the time of thine anger, thou hast killed, and not pittyed. Lam. 2. 21. The young and the old lie on the ground in the streets, my Virgins and my young men Are fallen by the sword, thou hast slave them in the time of thine anger, thou hast killed, and not pitied.
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Gods anger is such a flame, as cannot be quenched, his day of anger;
God's anger is such a flame, as cannot be quenched, his day of anger;
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such a day, as neither wisdome, nor honour, nor riches, nor gold, can ransome us from:
such a day, as neither Wisdom, nor honour, nor riches, nor gold, can ransom us from:
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Ezek. 7. 19. They shall cast their silver in the streets, and their gold shall be removed; Ezekiel 7. 19. They shall cast their silver in the streets, and their gold shall be removed;
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their silver and their gold shall not be able to deliver them, in the day of the wrath of the Lord. their silver and their gold shall not be able to deliver them, in the day of the wrath of the Lord.
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It is not Crownes imperiall, nor Thrones, nor Diadems, that can escape this day:
It is not Crowns imperial, nor Thrones, nor Diadems, that can escape this day:
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Ps. 110. 5. The Lord at thy right hand shall strike through Kings, in the day of his wrath. Ps. 110. 5. The Lord At thy right hand shall strike through Kings, in the day of his wrath.
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Therefore the holy Ghost, to note the certainty of Gods anger, calls it a day of wrath, of fierce wrath;
Therefore the holy Ghost, to note the certainty of God's anger, calls it a day of wrath, of fierce wrath;
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a day of displeasure, hot displeasure, heavy displeasure;
a day of displeasure, hight displeasure, heavy displeasure;
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a day of Gods vengeance, Jer. 46. 10. A day of the Lord, and a cloudy day, Ezek. 30. 3. A day of darknesse and of gloominesse, a day of clouds and thick darknesse, Joel 2. 2. Arguments and reasons further to confirm it, may be these.a day of God's vengeance, Jer. 46. 10. A day of the Lord, and a cloudy day, Ezekiel 30. 3. A day of darkness and of gloominess, a day of Clouds and thick darkness, Joel 2. 2. Arguments and Reasons further to confirm it, may be these.
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The first is drawn from the nature of God, who is of purer eyes, than to behold iniquity unpunished;
The First is drawn from the nature of God, who is of Purer eyes, than to behold iniquity unpunished;
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a consuming fire, that the stubble is burned up before him; a God of glory, that Dagon cannot stand in his presence;
a consuming fire, that the stubble is burned up before him; a God of glory, that Dagon cannot stand in his presence;
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a light, that cannot dwell with darknesse;
a Light, that cannot dwell with darkness;
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a jealous God, that burnes the chaffe with unquenchable fire, wounds Kings, and spews all workers of iniquity out of his mouth.
a jealous God, that burns the chaff with unquenchable fire, wounds Kings, and spews all workers of iniquity out of his Mouth.
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For, in Creatures, wherein (by reason of the antipathy of their nature and humours) there is but a finite distance, there can scarce be any agreement;
For, in Creatures, wherein (by reason of the antipathy of their nature and humours) there is but a finite distance, there can scarce be any agreement;
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the Vine will not thrive in the same place with the Colwort, the Elephant is enraged at the sight of a Ram, one Bird and Beast pursues another with eager pursuit:
the Vine will not thrive in the same place with the Colwort, the Elephant is enraged At the sighed of a Ram, one Bird and Beast pursues Another with eager pursuit:
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Then how much more shall God, who is infinitely holy, everlastingly good, eternally happy, threaten, punish, be angry at, take revenge upon sin, that abuses his mercy, despises his justice, defaces his image? What man will not take care to break a Cockatrice eggs,
Then how much more shall God, who is infinitely holy, everlastingly good, eternally happy, threaten, Punish, be angry At, take revenge upon since, that Abuses his mercy, despises his Justice, defaces his image? What man will not take care to break a Cockatrice eggs,
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and kill a Serpent? And shall not God in the day of his fierce wrath, take revenge upon sin, which that old Serpent Satan brought into the world? The reason why men are not angry at those crimes, that deserve Phinehas his zeal,
and kill a Serpent? And shall not God in the day of his fierce wrath, take revenge upon since, which that old Serpent Satan brought into the world? The reason why men Are not angry At those crimes, that deserve Phinehas his zeal,
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and Samuel 's indignation, is, because our understanding cannot see the hainousnesse of them, our wills cannot sufficiently desire revenge, our affections with eagernesse pursue them.
and Samuel is Indignation, is, Because our understanding cannot see the heinousness of them, our wills cannot sufficiently desire revenge, our affections with eagerness pursue them.
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But God understands, and wills, and hates, as things are in themselves, and as they deserve.
But God understands, and wills, and hates, as things Are in themselves, and as they deserve.
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The second Reason may be drawn from Gods Will, who justly decreed, to poure down the fierce Vialls of his wrath, in the day of his wrath, upon all disobedient persons:
The second Reason may be drawn from God's Will, who justly decreed, to pour down the fierce Vials of his wrath, in the day of his wrath, upon all disobedient Persons:
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See Deuter. 28. the curses and comminations God in his anger threatned to bring upon the people:
See Deuter 28. the curses and comminations God in his anger threatened to bring upon the people:
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See if he do not set apart the wicked for fuell of his wrath, against this day, Prov. 16. 5. The Lord made all things for himselfe,
See if he do not Set apart the wicked for fuel of his wrath, against this day, Curae 16. 5. The Lord made all things for himself,
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yea even the wicked for the day of evill. yea even the wicked for the day of evil.
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Now if God be willing to poure out his heavy displeasure upon those, that displease him, what can hinder his mighty arme for performing? Creatures indeed may be angry,
Now if God be willing to pour out his heavy displeasure upon those, that displease him, what can hinder his mighty arm for performing? Creatures indeed may be angry,
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but oftentimes like Drones without stings, cannot hurt; as Canons charged with powder without shot, onely makes a roaring;
but oftentimes like Drones without stings, cannot hurt; as Canonas charged with powder without shot, only makes a roaring;
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like the Popes Bulls, threatens many, hurts none but them whose consciences are enslaved. Saul may be angry at David, but cannot finde him out;
like the Popes Bulls, threatens many, hurts none but them whose Consciences Are enslaved. Saul may be angry At David, but cannot find him out;
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but, from Gods all-piercing eye, none can hide himselfe.
but, from God's allpiercing eye, none can hide himself.
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Satan may desire to kill Job, Jonah may be angry till death for N•niveh 's preservation;
Satan may desire to kill Job, Jonah may be angry till death for N•niveh is preservation;
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yet, God puts a bitt in both their mouths, which if he be angry, nothing can be holden out of his reach.
yet, God puts a bit in both their mouths, which if he be angry, nothing can be held out of his reach.
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Princes (if they take captives) may have the rescued from them again, as Lot was from the King of Sodom; bought with a price, as Joseph of the Ishmaelites:
Princes (if they take captives) may have the rescued from them again, as Lot was from the King of Sodom; bought with a price, as Joseph of the Ishmaelites:
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But no power can rescue us from Gods anger, no ransome but Christs blood redeem us.
But no power can rescue us from God's anger, no ransom but Christ blood Redeem us.
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Gods Will being set afoot, all his Attributes follow; if his Will say, Be angry, his Eye seekes out the object of his anger, and findes it;
God's Will being Set afoot, all his Attributes follow; if his Will say, Be angry, his Eye seeks out the Object of his anger, and finds it;
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his wisdome tempers the cup, his hand whets the sword, his arme strikes the blow.
his Wisdom tempers the cup, his hand whets the sword, his arm strikes the blow.
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Thus you see, there is a time of Gods anger for sin, because he will have it so.
Thus you see, there is a time of God's anger for since, Because he will have it so.
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The third Reason, that there is a time when God is angry, is drawn from the cause, which in generall is sin,
The third Reason, that there is a time when God is angry, is drawn from the cause, which in general is since,
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and in speciall, the contempt, and contumacious despight we offer unto God, in every sin we commit:
and in special, the contempt, and contumacious despite we offer unto God, in every since we commit:
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The Apostle uses the same reason, Rom. 2. 4. NONLATINALPHABET, Despisest thou the riches of his goodnesse,
The Apostle uses the same reason, Rom. 2. 4., Despisest thou the riches of his Goodness,
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and forbearance, and long suffering? The conclusion he infers, is this, NONLATINALPHABET, Thou treasurest up to thy selfe wrath against the day of wrath,
and forbearance, and long suffering? The conclusion he infers, is this,, Thou treasurest up to thy self wrath against the day of wrath,
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and revelation of the righteous judgment of God.
and Revelation of the righteous judgement of God.
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Nebuchadnezzar was angry at the three Children, for contempt of worshipping of his Image, and threw them into the hot fiery Furnace;Nebuchadnezzar was angry At the three Children, for contempt of worshipping of his Image, and threw them into the hight fiery Furnace;
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Daniel for the like was throwne into the Lions den. daniel for the like was thrown into the Lions den.
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Shall Kings wrath burn thus like fire, for despising of their unlawfull decrees? and then shall not God, who is a consuming fire, be angry at us vile wormes,
Shall Kings wrath burn thus like fire, for despising of their unlawful decrees? and then shall not God, who is a consuming fire, be angry At us vile worms,
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for despising of his pure, holy, and wholsome Lawes, which the Angells dare not mention without trembling? Esau lost his Birthright,
for despising of his pure, holy, and wholesome Laws, which the Angels Dare not mention without trembling? Esau lost his Birthright,
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for preferring a messe of Pottage before it; the Jewes smarted, for preferring Barabbas before Christ;
for preferring a mess of Pottage before it; the Jews smarted, for preferring Barabbas before christ;
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Judas felt Gods wrath, for valuing our blessed Saviour at thirty pieces of silver.Judas felt God's wrath, for valuing our blessed Saviour At thirty Pieces of silver.
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In every sin, we prefer the service of Satan before Gods service, the pleasure of iniquity before the fruits of righteousnesse, death before life, our own will before Gods will.
In every since, we prefer the service of Satan before God's service, the pleasure of iniquity before the fruits of righteousness, death before life, our own will before God's will.
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The fourth Reason may be taken from the effects, and execution of his anger; we see symptoms of Gods wrath in some, in their bodies, as Oehazie 's leprosie;
The fourth Reason may be taken from the effects, and execution of his anger; we see symptoms of God's wrath in Some, in their bodies, as Oehazie is leprosy;
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some, in lack of liberty, as Manasses; some in their children, as Eli; some in the gripes of a yelling conscience,
Some, in lack of liberty, as Manasses; Some in their children, as Eli; Some in the gripes of a yelling conscience,
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as Cain, Judas, Achi•ophel, and Saul; some in taking away their reason, as Nabuchadnezzar; in some of suddain death,
as Cain, Judas, Achi•ophel, and Saul; Some in taking away their reason, as Nebuchadnezzar; in Some of sudden death,
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as Belshazzar, while he was quaffing; Herod, while he was boasting; the people of Sodom, while they were wallowing in their uncleannesse;
as Belshazzar, while he was quaffing; Herod, while he was boasting; the people of Sodom, while they were wallowing in their uncleanness;
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Dathan and Ab•ram swallowed quick to Hell, while they murmured against Moses and Aaron, and usurped the Priests office.Dathan and Ab•ram swallowed quick to Hell, while they murmured against Moses and Aaron, and usurped the Priests office.
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Lastly, in all reprobates at the last judgment, which will be a day of anger indeed, where his wrath shall seaze upon them for ever.
Lastly, in all Reprobates At the last judgement, which will be a day of anger indeed, where his wrath shall seize upon them for ever.
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Hitherto the Reasons, the Uses follow: First, of Information.
Hitherto the Reasons, the Uses follow: First, of Information.
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And how God can be angry, in opening of the Text we toucht, to make way to that which followed;
And how God can be angry, in opening of the Text we touched, to make Way to that which followed;
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Let us further enquire wherein it consists.
Let us further inquire wherein it consists.
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When anger is said to be a desire of revenge, as NONLATINALPHABET of NONLATINALPHABET imports, to desire as ravinously as a hungry stomack does meat,
When anger is said to be a desire of revenge, as of imports, to desire as ravinously as a hungry stomach does meat,
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an inflaming of the blood about the heart, a sorrow of the heart, for the contempt that is done to us, with an inkindling of indignation against the despiser.
an Inflaming of the blood about the heart, a sorrow of the heart, for the contempt that is done to us, with an enkindling of Indignation against the despiser.
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Anger, as it is thus described, neither for the materiall nor formall, can belong to God,
Anger, as it is thus described, neither for the material nor formal, can belong to God,
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because he is a pure Essence, free from passion, all-sufficient in himselfe, cannot be crossed in his absolute will:
Because he is a pure Essence, free from passion, All-sufficient in himself, cannot be crossed in his absolute will:
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Yet, in a sense it is true, that Anger is in God, and that in these three respects.
Yet, in a sense it is true, that Anger is in God, and that in these three respects.
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First, it argues his will, and most just decree of taking revenge, and punishing the injuries and contempt offered to him,
First, it argues his will, and most just Decree of taking revenge, and punishing the injuries and contempt offered to him,
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and his Church, as, Rom. 1. 18. The wrath of God is revealed from heaven against all ungodlinesse;
and his Church, as, Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness;
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that is, God manifests by punishments, what he hath decreed from eternity. Secondly, it signifies the comminations and threatnings of punishments against sinners;
that is, God manifests by punishments, what he hath decreed from eternity. Secondly, it signifies the comminations and threatenings of punishments against Sinners;
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for, when God threatens to bring plagues and judgments, he is said to be angry:
for, when God threatens to bring plagues and Judgments, he is said to be angry:
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Psal. 6. 1. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure; Psalm 6. 1. O Lord rebuke me not in thine anger, neither chasten me in thy hight displeasure;
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that is, do not punish me as thou threatens me, according to my sins.
that is, do not Punish me as thou threatens me, according to my Sins.
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Thirdly, it signifies the effects of his displeasure, and the execution it selfe of those plagues and judgments, which he had before decreed and threatned.
Thirdly, it signifies the effects of his displeasure, and the execution it self of those plagues and Judgments, which he had before decreed and threatened.
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Thus you see, God may be said to be angry, because in his will he decrees, in his word he threatens, in his wisdome punishes.
Thus you see, God may be said to be angry, Because in his will he decrees, in his word he threatens, in his Wisdom Punishes.
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This may serve to confute that Stoicall opinion, that God cannot be angry, because anger (say they) is a disease of the soul, that cannot surprise a wise man:
This may serve to confute that Stoical opinion, that God cannot be angry, Because anger (say they) is a disease of the soul, that cannot surprise a wise man:
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Here they may see, that it derogates not, but suites with the wisdome of him, who is wisdome it selfe.
Here they may see, that it derogates not, but suits with the Wisdom of him, who is Wisdom it self.
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Here the Epicures may see, how blasphemously they dishonour God, when they say, he sits idle in Heaven, takes care for nothing, punishes none.
Here the Epicureans may see, how blasphemously they dishonour God, when they say, he sits idle in Heaven, Takes care for nothing, Punishes none.
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How neer unto these are all our carnall Worldlings, that take their ease, eat, drink, and saie in their hearts, Tush, God cares not:
How near unto these Are all our carnal Worldlings, that take their ease, eat, drink, and say in their hearts, Tush, God Cares not:
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Let them know, that for all this, though they escape a while unpunished, he will bruise them in pieces with a rod of iron, like a potters vessell,
Let them know, that for all this, though they escape a while unpunished, he will bruise them in Pieces with a rod of iron, like a potters vessel,
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The second enquirie is, Seeing God in a sense may be said to be angry,
The second enquiry is, Seeing God in a sense may be said to be angry,
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whether anger be one of those Attributes, that are imitable and warrantable in us, or no? We are commanded to be holy,
whither anger be one of those Attributes, that Are imitable and warrantable in us, or no? We Are commanded to be holy,
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as he is holy, mercifull as he is mercifull:
as he is holy, merciful as he is merciful:
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But of anger, it may be doubted, because it blindes the understanding, perverts the will, disorders the affections.
But of anger, it may be doubted, Because it blinds the understanding, perverts the will, disorders the affections.
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The truth is, anger is not onely warrantable, but sometimes not to be angry is sin.
The truth is, anger is not only warrantable, but sometime not to be angry is since.
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This may be proved by the example of Christ, Joel 2. 7. The zeal of thy house hath eaten me up.
This may be proved by the Exampl of christ, Joel 2. 7. The zeal of thy house hath eaten me up.
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Zeal is a passion, mixt of anger and love; by his actions, in driving the buyers and sellers out of the Temple;
Zeal is a passion, mixed of anger and love; by his actions, in driving the buyers and sellers out of the Temple;
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by precept, Ephes. 4. 25. Be ye anry, and sin not;
by precept, Ephesians 4. 25. Be you anry, and sin not;
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that is, though anger in it selfe may be good, yet, the inordinatenesse of it makes it a sin, and that is three waies:
that is, though anger in it self may be good, yet, the inordinateness of it makes it a since, and that is three ways:
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First, if we be angry rashly, above measure, for sleight or no causes. Secondly, if we be angry for private injuries, and not for dishonouring of God.
First, if we be angry rashly, above measure, for sleight or no Causes. Secondly, if we be angry for private injuries, and not for Dishonoring of God.
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Thirdly, if we be angry more for the hatred we bear to our brethren, than for their sins.
Thirdly, if we be angry more for the hatred we bear to our brothers, than for their Sins.
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Otherwise to be angry at sin, (if the action be streaming in Christs blood) may be a meanes to asswage Gods anger for sin.
Otherwise to be angry At since, (if the actium be streaming in Christ blood) may be a means to assuage God's anger for since.
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Let the second Use serve to examine our selves, whether we have provoked the Lord to anger, or no; And if;
Let the second Use serve to examine our selves, whither we have provoked the Lord to anger, or no; And if;
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by what signes we may know the day of his anger is at hand:
by what Signs we may know the day of his anger is At hand:
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First, whether we have provoked him to anger, may be known from the cause, which is the contempt,
First, whither we have provoked him to anger, may be known from the cause, which is the contempt,
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and contumacious despight we offer to God in every sin;
and contumacious despite we offer to God in every since;
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I'le onely name two or three which the Scripture often mentions, as the greatest incentives of his anger.
I'll only name two or three which the Scripture often mentions, as the greatest incentives of his anger.
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First, Idolatry, a sin that puts God out of his Throne, sets up Idolls in his place;
First, Idolatry, a since that puts God out of his Throne, sets up Idols in his place;
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which is not only when we worship other Gods, but when we suffer riches, honour, beauty, pleasure, to take up or soul, which should be the holy Ghosts temple.
which is not only when we worship other God's, but when we suffer riches, honour, beauty, pleasure, to take up or soul, which should be the holy Ghosts temple.
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This is high treason against God;
This is high treason against God;
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therefore how often shewed he his anger to the Israelites, in fiery serpents, plagues, pestilences, dearth, famine, sword, and captivity.
Therefore how often showed he his anger to the Israelites, in fiery Serpents, plagues, pestilences, dearth, famine, sword, and captivity.
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To this may be added, tempting of God, rebellion against God, that sin of witchcraft, blasphemy, hypocrisie,
To this may be added, tempting of God, rebellion against God, that since of witchcraft, blasphemy, hypocrisy,
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and profaning of the Lords Day.
and profaning of the lords Day.
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The second way whereby we may know, whether we have angered God, is, to examine our souls,
The second Way whereby we may know, whither we have angered God, is, to examine our Souls,
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whether we have been dutifull to Parents, obedient to Rulers, reverent to our Betters: The Scripture styles them Gods;
whither we have been dutiful to Parents, obedient to Rulers, reverend to our Betters: The Scripture styles them God's;
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they that despise them, despise God, in as much as they are ranked among the cursed, Deut. 27. 16. Cursed is he that setteth light by his father,
they that despise them, despise God, in as much as they Are ranked among the cursed, Deuteronomy 27. 16. Cursed is he that sets Light by his father,
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or by his mother, and let all the people say, Amen. or by his mother, and let all the people say, Amen.
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Nay, so great is Gods anger, that he threatens the Ravens shall pull out their eyes.
Nay, so great is God's anger, that he threatens the Ravens shall pull out their eyes.
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Thirdly, Murderers, and those that imbrue their hands in innocent blood, offer injury and despight unto God with a high hand, and therefore highly displease him:
Thirdly, Murderers, and those that imbrue their hands in innocent blood, offer injury and despite unto God with a high hand, and Therefore highly displease him:
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He that stabbs but at the Grand Sultan's Picture, is guilty of treason;
He that stabbs but At the Grand Sultan's Picture, is guilty of treason;
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then how shall the blood of his brother crie for vengeance against him, that defaces Gods Image in Man? witnesse Cain 's ghastly conscience, David 's broken bones, Judas bursten bowells,
then how shall the blood of his brother cry for vengeance against him, that defaces God's Image in Man? witness Cain is ghastly conscience, David is broken bones, Judas bursten bowels,
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and the wrath of God against the Jewes, who cryed, His blood be upon us, and upon our children.
and the wrath of God against the Jews, who cried, His blood be upon us, and upon our children.
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Fourthly, the wronging of Widows and Orphans, oppressing the poor and strangers, are sins that anger God:
Fourthly, the wronging of Widows and Orphans, oppressing the poor and Strangers, Are Sins that anger God:
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He hath promised to be a Husband to the widow, a Father to the fatherlesse, a succour to the poor, a guide to the stranger:
He hath promised to be a Husband to the widow, a Father to the fatherless, a succour to the poor, a guide to the stranger:
pns31 vhz vvn pc-acp vbi dt n1 p-acp dt n1, dt n1 p-acp dt j, dt n1 p-acp dt j, dt n1 p-acp dt n1:
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They that offer wrong to these, strive to separate those, whom God hath wedded to himselfe by holy affections, by promises, by his Son Jesus: Therefore see what God saies;
They that offer wrong to these, strive to separate those, whom God hath wedded to himself by holy affections, by promises, by his Son jesus: Therefore see what God Says;
pns32 cst vvb n-jn p-acp d, vvb pc-acp vvi d, ro-crq np1 vhz vvn p-acp px31 p-acp j n2, p-acp n2, p-acp po31 n1 np1: av vvb r-crq np1 vvz;
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Exod. 22. 22. Ye shall not afflict any widow or fatherlesse child; Exod 22. 22. You shall not afflict any widow or fatherless child;
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if thou afflict them in any wise, and they cri• at all unto me, I will surely hear their cry,
if thou afflict them in any wise, and they cri• At all unto me, I will surely hear their cry,
cs pns21 vvb pno32 p-acp d n1, cc pns32 n1 p-acp d p-acp pno11, pns11 vmb av-j vvi po32 n1,
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and my wrath shall wax hot;
and my wrath shall wax hight;
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and I will kill you with the sword, and your wives shal be widowes, and your children father lesse. and I will kill you with the sword, and your wives shall be Widows, and your children father less.
cc pns11 vmb vvi pn22 p-acp dt n1, cc po22 n2 vmb vbi n2, cc po22 n2 n1 av-dc.
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Lastly, all filthy, unnaturall, and abominable lusts of the flesh, these rebell against the spirit, anger God the Father of spirits;
Lastly, all filthy, unnatural, and abominable Lustiest of the Flesh, these rebel against the Spirit, anger God the Father of spirits;
ord, d j, j, cc j n2 pp-f dt n1, d n1 p-acp dt n1, n1 np1 dt n1 pp-f n2;
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witnesse the adultery of David, for which, the sword never departed from his house; those thousands of Benjamites that were slain, for abusing the Levit's wife;
witness the adultery of David, for which, the sword never departed from his house; those thousands of Benjamites that were slave, for abusing the Levit's wife;
vvb dt n1 pp-f np1, p-acp r-crq, dt n1 av-x vvd p-acp po31 n1; d crd pp-f np2 cst vbdr vvn, p-acp vvg dt ng1 n1;
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those Cities of Sodom and Gomorrah, that were buried in the fiery flakes of brimstone.
those Cities of Sodom and Gomorrah, that were buried in the fiery flakes of brimstone.
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Thus we have discovered a few of the chiefest of those sins, that provoke Gods anger.
Thus we have discovered a few of the chiefest of those Sins, that provoke God's anger.
av pns12 vhb vvn dt d pp-f dt js-jn pp-f d n2, cst vvb ng1 n1.
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By these, and all others, let us examine our souls, and sit an audit in our consciences,
By these, and all Others, let us examine our Souls, and fit an audit in our Consciences,
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whether we have any share in kindling of Gods anger or no.
whither we have any share in kindling of God's anger or no.
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O that many mens consciences did not tell them without examination, and that we did not see by daily experience, that, Hos. 4. 2. by swearing,
O that many men's Consciences did not tell them without examination, and that we did not see by daily experience, that, Hos. 4. 2. by swearing,
sy cst d ng2 n2 vdd xx vvi pno32 p-acp n1, cc cst pns12 vdd xx vvi p-acp j n1, cst, np1 crd crd p-acp vvg,
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and lying, and killing, and stealing, and committing of adultery, men break out that blood touches blood. and lying, and killing, and stealing, and committing of adultery, men break out that blood touches blood.
cc vvg, cc vvg, cc vvg, cc vvg pp-f n1, n2 vvb av d n1 vvz n1.
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Thus much for the Use of Examination. The next Use is of Enquiry;
Thus much for the Use of Examination. The next Use is of Enquiry;
av av-d c-acp dt n1 pp-f n1. dt ord n1 vbz pp-f n1;
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if it be so, that we have angered God, how we may foresee, and know the day of his anger.
if it be so, that we have angered God, how we may foresee, and know the day of his anger.
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Mariners desire to so see a storm, diggers in Mines a damp, souldiers would be forewarned, that they may be fore-armed against the comming of their enemies.
Mariners desire to so see a storm, diggers in Mines a damp, Soldiers would be forewarned, that they may be Forearmed against the coming of their enemies.
ng1 n1 p-acp av vvi dt n1, n2 p-acp n2 dt n-jn, n2 vmd vbi vvn, cst pns32 vmb vbi j p-acp dt n-vvg pp-f po32 n2.
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The tru•h is, God for the most part keeps the expresse day of his anger, in his secret will to himselfe,
The tru•h is, God for the most part keeps the express day of his anger, in his secret will to himself,
dt n1 vbz, np1 p-acp dt av-ds n1 vvz dt j n1 pp-f po31 n1, p-acp po31 j-jn n1 p-acp px31,
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yet many times shewes, that it is near; and those are either such, as must infallib•y come to passe, as the last Judgment;
yet many times shows, that it is near; and those Are either such, as must infallib•y come to pass, as the last Judgement;
av d n2 vvz, cst pn31 vbz j; cc d vbr d d, c-acp vmb av-j vvi pc-acp vvi, c-acp dt ord n1;
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or are revealed to us with a condition, as Niniveh shall be destroyed if they repent not;
or Are revealed to us with a condition, as Nineveh shall be destroyed if they Repent not;
cc vbr vvn p-acp pno12 p-acp dt n1, c-acp np1 vmb vbi vvn cs pns32 vvb xx;
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Jerusalem shall be demolished, if she will not know the day of her visitation; Judas shall smart for it, if he betray his Lord and Master.Jerusalem shall be demolished, if she will not know the day of her Visitation; Judas shall smart for it, if he betray his Lord and Master.
np1 vmb vbi vvn, cs pns31 vmb xx vvi dt n1 pp-f po31 n1; np1 vmb vvi p-acp pn31, cs pns31 vvb po31 n1 cc n1.
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and these events which are conditionally proposed to us, may be known three waies.
and these events which Are conditionally proposed to us, may be known three ways.
cc d n2 r-crq vbr av-j vvn p-acp pno12, vmb vbi vvn crd n2.
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First, by the threatnings and menaces of Gods Prophets and Ministers, for they are his mouth,
First, by the threatenings and menaces of God's prophets and Ministers, for they Are his Mouth,
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and as long as they speak, his Word cannot lie.
and as long as they speak, his Word cannot lie.
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If the Prophet tell Zedechiah, that if he go to the Battle he must be slain, tarry at home he must, or die.
If the Prophet tell Zedekiah, that if he go to the Battle he must be slave, tarry At home he must, or die.
cs dt n1 vvb np1, cst cs pns31 vvb p-acp dt n1 pns31 vmb vbi vvn, vvb p-acp n1-an pns31 vmb, cc vvi.
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If Daniel tell Nebuchadnezzar, that God was angry at the great Tree, he must either give over his beastly lusts, or live with the beasts.
If daniel tell Nebuchadnezzar, that God was angry At the great Tree, he must either give over his beastly Lustiest, or live with the beasts.
cs np1 vvb np1, cst np1 vbds j p-acp dt j n1, pns31 vmb av-d vvi p-acp po31 j n2, cc vvi p-acp dt n2.
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So when Gods Ministers threaten a day of anger against any Nation, Citie, Family, for their proud transgressions, it must of necessity come to passe, either here or hereafter;
So when God's Ministers threaten a day of anger against any nation, city, Family, for their proud transgressions, it must of necessity come to pass, either Here or hereafter;
av c-crq npg1 n2 vvb dt n1 pp-f n1 p-acp d n1, n1, n1, p-acp po32 j n2, pn31 vmb pp-f n1 vvb pc-acp vvi, av-d av cc av;
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be repented of here, or for ever punished hereafter.
be repented of Here, or for ever punished hereafter.
vbb vvn pp-f av, cc p-acp av vvn av.
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The second signe, whereby we may know, that the day of Gods anger is at hand, are lesser plagues, that he sends as fore-runners and harbingers of severer wrath;
The second Signen, whereby we may know, that the day of God's anger is At hand, Are lesser plagues, that he sends as forerunners and harbingers of severer wrath;
dt ord n1, c-crq pns12 vmb vvi, cst dt n1 pp-f npg1 n1 vbz p-acp n1, vbr jc n2, cst pns31 vvz p-acp n2 cc n2 pp-f jc n1;
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like Tamberlain, he first hangs out his Ensigne of peace, then his red Crosse of justice,
like Tamburlaine, he First hangs out his Ensign of peace, then his read Cross of Justice,
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and musters smaller plagues against us;
and musters smaller plagues against us;
cc n2 jc n2 p-acp pno12;
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if then we return not, and strike a League, he hangs out his black Flag of implacable wrath, skirmaging and massacring, till neither Prince nor People, root nor branch be left.
if then we return not, and strike a League, he hangs out his black Flag of implacable wrath, skirmaging and massacring, till neither Prince nor People, root nor branch be left.
cs av pns12 vvb xx, cc vvi dt n1, pns31 vvz av po31 j-jn n1 pp-f j n1, vvg cc j-vvg, c-acp dx n1 ccx n1, n1 ccx n1 vbb vvn.
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He is like a Man of war, discharges a warning-piece at his enemies, if they despise that, quits the Hatches of them with a second, strikes off their mani-Mast with a third, and so sinks them.
He is like a Man of war, discharges a warning-piece At his enemies, if they despise that, quits the Hates of them with a second, strikes off their mani-Mast with a third, and so sinks them.
pns31 vbz av-j dt n1 pp-f n1, vvz dt n1 p-acp po31 n2, cs pns32 vvb cst, vvz dt n2 pp-f pno32 p-acp dt ord, vvz p-acp po32 n1 p-acp dt ord, cc av vvz pno32.
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He sends little flashes, before the great thunder-crack come.
He sends little flashes, before the great thunder-crack come.
pns31 vvz j n2, p-acp dt j j vvi.
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Hence it is, that his anger is first compared to a smoak, then to a kindling of fire,
Hence it is, that his anger is First compared to a smoke, then to a kindling of fire,
av pn31 vbz, cst po31 n1 vbz ord vvn p-acp dt n1, av p-acp dt vvg pp-f n1,
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then to a flame of fire, then to a consuming fire, then to an unquenchable fire.
then to a flame of fire, then to a consuming fire, then to an unquenchable fire.
av p-acp dt n1 pp-f n1, av p-acp dt j-vvg n1, av p-acp dt j n1.
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He sent to the Egyptians Frogs, Lice, Locusts, Murrain, Blood, Darknesse, Hail, Death of the First-born, and lastly an utter Overthrow.
He sent to the egyptians Frogs, Lice, Locusts, Murrain, Blood, Darkness, Hail, Death of the Firstborn, and lastly an utter Overthrow.
pns31 vvd p-acp dt njp2 n2, n1, n2, n1, n1, n1, n1, n1 pp-f dt j, cc ord dt j n1.
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1382
Christ, Matth, 24. having told Jerusalem of warrs, rumours of warrs, troubles, famines, pestilences, earthquakes, ends his speech with a nondum finis, yet is not the end;
christ, Matthew, 24. having told Jerusalem of wars, rumours of wars, Troubles, famines, pestilences, earthquakes, ends his speech with a Nondum finis, yet is not the end;
np1, av, crd vhg vvn np1 pp-f n2, n2 pp-f n2, n2, n2, n2, n2, vvz po31 n1 p-acp dt fw-la fw-la, av vbz xx dt n1;
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these are but the beginnings of trouble. To apply.
these Are but the beginnings of trouble. To apply.
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What shall we think God meant, by the late threatning of dearth and famine, such streams of blood-shed in our neighbour Nations, feavours and pestilences scattered abroad,
What shall we think God meant, by the late threatening of dearth and famine, such streams of bloodshed in our neighbour nations, favours and pestilences scattered abroad,
q-crq vmb pns12 vvi np1 vvd, p-acp dt j n-vvg pp-f n1 cc n1, d n2 pp-f n1 p-acp po12 n1 n2, n2 cc n2 vvn av,
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as though the destroying Angell were shooting at Rovers;
as though the destroying Angel were shooting At Rovers;
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I will not conclude, that his day of anger is at hand, and that he will make us the Butt, at which he will discharge his whole Quiver of Arrowes;
I will not conclude, that his day of anger is At hand, and that he will make us the Butt, At which he will discharge his Whole Quiver of Arrows;
pns11 vmb xx vvi, cst po31 n1 pp-f n1 vbz p-acp n1, cc cst pns31 vmb vvi pno12 dt n1, p-acp r-crq pns31 vmb vvi po31 j-jn n1 pp-f n2;
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but this I say, that either repentance or destruction must follow.
but this I say, that either Repentance or destruction must follow.
cc-acp d pns11 vvb, cst d n1 cc n1 vmb vvi.
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Neither is it the least signe, that a day of vengeance is at hand, and that the Lord hath a controversie with his people,
Neither is it the least Signen, that a day of vengeance is At hand, and that the Lord hath a controversy with his people,
d vbz pn31 dt av-ds n1, cst dt n1 pp-f n1 vbz p-acp n1, cc cst dt n1 vhz dt n1 p-acp po31 n1,
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when he takes holy and religious men, zealous Ministers, from amongst them.
when he Takes holy and religious men, zealous Ministers, from among them.
c-crq pns31 vvz j cc j n2, j n2, p-acp p-acp pno32.
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If a Seal be plucked from an Evidence, it argues the whole Writing shall be torn assunder, cancelled, throwne in the fire, burned.
If a Seal be plucked from an Evidence, it argues the Whole Writing shall be torn asunder, canceled, thrown in the fire, burned.
cs dt n1 vbi vvn p-acp dt n1, pn31 vvz dt j-jn vvg vmb vbi vvn av, vvn, vvn p-acp dt n1, vvn.
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Godly men are as a Signet on Gods hand, Seales and Pledges, that he will not destroy the righteous with the wicked;
Godly men Are as a Signet on God's hand, Seals and Pledges, that he will not destroy the righteous with the wicked;
j n2 vbr p-acp dt n1 p-acp npg1 n1, n2 cc n2, cst pns31 vmb xx vvi dt j p-acp dt j;
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A royall Priesthood, whom he oftentimes takes away, that they may not see the ensuing misery;
A royal Priesthood, whom he oftentimes Takes away, that they may not see the ensuing misery;
dt j n1, ro-crq pns31 av vvz av, cst pns32 vmb xx vvi dt j-vvg n1;
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as Pearles pluck'd from Rings, Wheat gathered from the Tares, foretells, the one must to the furnace, to be new moulded, the other to the fire to be burn'd:
as Pearls plucked from Rings, Wheat gathered from the Tares, foretells, the one must to the furnace, to be new moulded, the other to the fire to be burned:
c-acp n2 vvn p-acp n2, np1 vvd p-acp dt n2, vvz, dt pi vmb p-acp dt n1, pc-acp vbi j vvn, dt j-jn p-acp dt n1 pc-acp vbi vvn:
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As children taken from the breasts of mothers adjudged to die, that they may not see their execution.
As children taken from the breasts of mother's adjudged to die, that they may not see their execution.
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Thus God sent Lot and his Family out of Sodom, and then rained down fire and brimstone upon them.
Thus God sent Lot and his Family out of Sodom, and then reigned down fire and brimstone upon them.
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After God had taken away the godly King Iosiah, what miseries and calamities, like waves one in the neck of another, pursued the Jewes, till their utter desolation?
After God had taken away the godly King Josiah, what misery's and calamities, like waves one in the neck of Another, pursued the Jews, till their utter desolation?
p-acp np1 vhd vvn av dt j n1 np1, r-crq n2 cc n2, av-j n2 pi p-acp dt n1 pp-f n-jn, vvd dt np2, c-acp po32 j n1?
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The third signe, whereby to know that a day of God's anger is at hand, is, his suffering of sin long to raigne unpunished.
The third Signen, whereby to know that a day of God's anger is At hand, is, his suffering of since long to Reign unpunished.
dt ord n1, c-crq pc-acp vvi cst dt n1 pp-f npg1 n1 vbz p-acp n1, vbz, po31 n1 pp-f n1 av-j pc-acp vvi j.
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Vespasian had for his Ensigne, an Anchor, with a Dolphin painted in it; an Anchor, to signifie that he was slow in comming;Vespasian had for his Ensign, an Anchor, with a Dolphin painted in it; an Anchor, to signify that he was slow in coming;
np1 vhd p-acp po31 n1, dt n1, p-acp dt n1 vvn p-acp pn31; dt n1, pc-acp vvi cst pns31 vbds j p-acp vvg;
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a Dolphin, that he was fierce in taking revenge. It is the Tree that continues unpruned, that must be hewen down;
a Dolphin, that he was fierce in taking revenge. It is the Tree that continues unpruned, that must be hewn down;
dt n1, cst pns31 vbds j p-acp vvg n1. pn31 vbz dt n1 cst vvz j, cst vmb vbi vvn a-acp;
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the Oxen that go in fat Pastures, that must to the shambles: So sinners, if God feed them, it is but to fat them for the knife;
the Oxen that go in fat Pastures, that must to the shambles: So Sinners, if God feed them, it is but to fat them for the knife;
dt n2 cst vvb p-acp j n2, cst vmb p-acp dt n2: av n2, cs np1 vvb pno32, pn31 vbz cc-acp pc-acp vvi pno32 p-acp dt n1;
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if he preserve them, it is but for further judgment.
if he preserve them, it is but for further judgement.
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This is not the least token, that God hath sealed us up (unlesse we repent) for the day of his anger.
This is not the least token, that God hath sealed us up (unless we Repent) for the day of his anger.
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What heart, though harder than Adamant, would not bleed, to think of the scourges of other ▪ Countries, The streets running with blood, the Cities burning with fire, the children slain in the parents sight, the old gray heads dyed in crimson blood, the young led into captivity;
What heart, though harder than Adamant, would not bleed, to think of the scourges of other ▪ Countries, The streets running with blood, the Cities burning with fire, the children slave in the Parents sighed, the old grey Heads died in crimson blood, the young led into captivity;
q-crq n1, cs av-jc cs n1, vmd xx vvi, pc-acp vvi pp-f dt vvz pp-f j-jn ▪ n2, dt n2 vvg p-acp n1, dt n2 vvg p-acp n1, dt n2 vvn p-acp dt ng1 n1, dt j j-jn n2 vvd p-acp j-jn n1, dt j vvn p-acp n1;
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while, while we are hedg'd about on every side with peace, wallow in abundance; and, which is worse, in unthankfulnesse, in sin.
while, while we Are hedged about on every side with peace, wallow in abundance; and, which is Worse, in unthankfulness, in since.
cs, cs pns12 vbr vvn a-acp p-acp d n1 p-acp n1, vvb p-acp n1; cc, r-crq vbz av-jc, p-acp n1, p-acp n1.
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1405
What good could we not yet promise this our Nation? But when the Streets rings with swearing and profanenesse, Markets are stained with lying, oppressing, and cousenage;
What good could we not yet promise this our nation? But when the Streets rings with swearing and profaneness, Markets Are stained with lying, oppressing, and cozenage;
q-crq j vmd pns12 xx av vvi d po12 n1? p-acp c-crq dt n2 vvz p-acp vvg cc n1, n2 vbr vvn p-acp vvg, vvg, cc n1;
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1406
the Taverns and Innes abound with filthy vomitings, wickednesse raignes in every state, every condition, every place;
the Taverns and Inns abound with filthy vomitings, wickedness reigns in every state, every condition, every place;
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shall we still put far from us the evill day?
shall we still put Far from us the evil day?
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Thus you see, we have angred God, and that unlesse he be appeased, the day of his anger is at hand.
Thus you see, we have angered God, and that unless he be appeased, the day of his anger is At hand.
av pn22 vvb, pns12 vhb vvd np1, cc cst cs pns31 vbb vvn, dt n1 pp-f po31 n1 vbz p-acp n1.
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The third Use is of Instruction, how to prevent it, and that is by repentance:
The third Use is of Instruction, how to prevent it, and that is by Repentance:
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First, taking a strict examination of our selves, how often, in what manner, in what measure, we have angred God.
First, taking a strict examination of our selves, how often, in what manner, in what measure, we have angered God.
ord, vvg dt j n1 pp-f po12 n2, c-crq av, p-acp r-crq n1, p-acp r-crq n1, pns12 vhb vvd np1.
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A Physician must first know the disease, before he can apply the cure. Then we must be heartily sorry, that we have offended God;
A physician must First know the disease, before he can apply the cure. Then we must be heartily sorry, that we have offended God;
dt n1 vmb ord vvi dt n1, c-acp pns31 vmb vvi dt n1. cs pns12 vmb vbi av-j j, cst pns12 vhb vvn np1;
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1412
this godly sorrow must work like a strong potion, work in the understanding, in the will, in the affections, in the conscience, bruise the bones, twinge the spirit, break the heart.
this godly sorrow must work like a strong potion, work in the understanding, in the will, in the affections, in the conscience, bruise the bones, twinge the Spirit, break the heart.
d j n1 vmb vvi av-j dt j n1, vvb p-acp dt n1, p-acp dt n1, p-acp dt n2, p-acp dt n1, vvb dt n2, vvg dt n1, vvb dt n1.
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1413
Thirdly, we must aggravate it, by remembring, that we have not onely angered Men and Angells,
Thirdly, we must aggravate it, by remembering, that we have not only angered Men and Angels,
ord, pns12 vmb vvi pn31, p-acp vvg, cst pns12 vhb xx av-j vvn n2 cc n2,
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but Christ that dyed for us. No heat of fire, nor knock of hammers, can break the Adamant;
but christ that died for us. No heat of fire, nor knock of hammers, can break the Adamant;
cc-acp np1 cst vvd p-acp pno12. dx n1 pp-f n1, ccx vvb pp-f n2, vmb vvi dt n1;
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1415
but annoint it with the hot blood of a Goat, it falls in splinters.
but anoint it with the hight blood of a Goat, it falls in splinters.
cc-acp vvb pn31 p-acp dt j n1 pp-f dt n1, pn31 vvz p-acp n2.
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1416
Not precepts, not threatnings, not judgments, can make a stony heart contrite, till God in Christ move it.
Not Precepts, not threatenings, not Judgments, can make a stony heart contrite, till God in christ move it.
xx n2, xx n2-vvg, xx n2, vmb vvi dt j n1 j, c-acp np1 p-acp np1 vvi pn31.
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1417
Fourthly, we must forsake our sins, whereby we have angered God.
Fourthly, we must forsake our Sins, whereby we have angered God.
ord, pns12 vmb vvi po12 n2, c-crq pns12 vhb vvn np1.
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1418
The Scolapendra when she hath swallowed an hook, vomits out her bowells with it, and so is quit.
The Scolopendra when she hath swallowed an hook, vomits out her bowels with it, and so is quit.
dt np1 c-crq pns31 vhz vvn dt n1, vvz av po31 n2 p-acp pn31, cc av vbz vvn.
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1419
When we have swallowed iniquity, that the guilt thereof stings us, let us vomit and spew out our darling pleasures, pluck out our eye of lust, cut off our hand of revenge, belch out our heart of pride, and so in the rest.
When we have swallowed iniquity, that the guilt thereof stings us, let us vomit and spew out our darling pleasures, pluck out our eye of lust, Cut off our hand of revenge, belch out our heart of pride, and so in the rest.
c-crq pns12 vhb vvn n1, cst dt n1 av vvz pno12, vvb pno12 vvi cc vvi av po12 j-jn n2, vvb av po12 n1 pp-f n1, vvb a-acp po12 n1 pp-f n1, vvb av po12 n1 pp-f n1, cc av p-acp dt n1.
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1420
Fiftly, we must appease Gods anger with prayer, come to the Altar, bring Incense, stan• before the Mercy-seat, cry unto him that sits between the Cherubims, have some Moses to hold up his hand for us,
Fifty, we must appease God's anger with prayer, come to the Altar, bring Incense, stan• before the Mercy-seat, cry unto him that sits between the Cherubims, have Some Moses to hold up his hand for us,
ord, pns12 vmb vvi npg1 n1 p-acp n1, vvb p-acp dt n1, vvb n1, n1 p-acp dt n1, vvb p-acp pno31 cst vvz p-acp dt n2, vhb d np1 pc-acp vvi a-acp po31 n1 p-acp pno12,
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1421
and with us, some Samuel to make intercession for us:
and with us, Some Samuel to make Intercession for us:
cc p-acp pno12, d np1 pc-acp vvi n1 p-acp pno12:
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1422
And if all this will not pacifie him, let some Magistrate, like Moses, Phinehas, or Ioshua, execute judgment, that so the plague may be stayed.
And if all this will not pacify him, let Some Magistrate, like Moses, Phinehas, or Ioshua, execute judgement, that so the plague may be stayed.
cc cs d d vmb xx vvi pno31, vvb d n1, av-j np1, np1, cc np1, vvb n1, cst av dt n1 vmb vbi vvn.
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1423
Hitherto the first point, that if we continue in sin, God will be angry.
Hitherto the First point, that if we continue in since, God will be angry.
av dt ord n1, cst cs pns12 vvb p-acp n1, np1 vmb vbi j.
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1424
The second followes, That when God is angry, none can stand in his sight, or abide it;
The second follows, That when God is angry, none can stand in his sighed, or abide it;
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1425
or, That the anger of God is a terrible, unspeakable, unsupportable, intolerable burden. Every word in the Text hath a speciall Emphasis to prove this;
or, That the anger of God is a terrible, unspeakable, unsupportable, intolerable burden. Every word in the Text hath a special Emphasis to prove this;
cc, cst dt n1 pp-f np1 vbz dt j, j, j-u, j n1. np1 n1 p-acp dt n1 vhz dt j n1 pc-acp vvi d;
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1426
Who may stand? Who? shall Angells? they are but like refracted beams or raies,Who may stand? Who? shall Angels? they Are but like refracted beams or rays,
r-crq vmb vvi? q-crq? vmb ng1? pns32 vbr p-acp av-j j-vvn n2 cc n2,
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1427
if God should hide his face, they would cease to shine. Shall Man? his glory and pomp, like the colours in the Rainbow, vanishes away,
if God should hide his face, they would cease to shine. Shall Man? his glory and pomp, like the colours in the Rainbow, Vanishes away,
cs np1 vmd vvi po31 n1, pns32 vmd vvi pc-acp vvi. vmb n1? po31 n1 cc n1, av-j dt n2 p-acp dt n1, vvz av,
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1428
when God puts forth in anger the brightnesse of his face.
when God puts forth in anger the brightness of his face.
c-crq np1 vvz av p-acp n1 dt n1 pp-f po31 n1.
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1429
Shall Devills? If he speak the word, they are tumbled down from Heaven like lightning.
Shall Devils? If he speak the word, they Are tumbled down from Heaven like lightning.
vmb n2? cs pns31 vvb dt n1, pns32 vbr vvn a-acp p-acp n1 av-j n1.
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1430
Stand in thy sight. [ Stand. Stand in thy sighed. [ Stand.
vvb p-acp po21 n1. [ vvz.
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1431
] What! a Reed against a Cedar, a Thistle in Lebanon against a Cedar in Lebanon, a Feather against a Flame, a Grashopper against an Almighty, a head of Glasse against a head of Brasse. When once thou art angry. [ Angry.
] What! a Reed against a Cedar, a Thistle in Lebanon against a Cedar in Lebanon, a Feather against a Flame, a Grasshopper against an Almighty, a head of Glass against a head of Brass. When once thou art angry. [ Angry.
] uh dt n1 p-acp dt n1, dt n1 p-acp np1 p-acp dt n1 p-acp np1, dt n1 p-acp dt n1, dt n1 p-acp dt j-jn, dt n1 pp-f n1 p-acp dt n1 pp-f n1. c-crq a-acp pns21 vb2r j. [ j.
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1432
] By sending out his wrath, that it wounds like arrowes; angry, in pouring it out, that it drownes like water;] By sending out his wrath, that it wounds like arrows; angry, in pouring it out, that it drowns like water;
] p-acp vvg av po31 n1, cst pn31 vvz av-j n2; j, p-acp vvg pn31 av, cst pn31 vvz av-j n1;
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1433
angry, in kindling of it, that it burnes like fire; nay, a consuming fire, but that may be quenched;
angry, in kindling of it, that it burns like fire; nay, a consuming fire, but that may be quenched;
j, p-acp vvg pp-f pn31, cst pn31 vvz av-j n1; uh-x, dt j-vvg n1, cc-acp d vmb vbi vvn;
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1434
an unquenchable fire, but that may cease to burn, when it lacks matter; an everlasting fire, that never goes out, That, that's it;
an unquenchable fire, but that may cease to burn, when it lacks matter; an everlasting fire, that never Goes out, That, that's it;
dt j n1, cc-acp d vmb vvi pc-acp vvi, c-crq pn31 vvz n1; dt j n1, cst av-x vvz av, cst, d|vbz pn31;
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1435
such anger as is never fully shown, but in punishment of Reprobates; in no punishment, but that in Hell;
such anger as is never Fully shown, but in punishment of Reprobates; in no punishment, but that in Hell;
d n1 c-acp vbz av-x av-j vvn, cc-acp p-acp n1 pp-f n2-jn; p-acp dx n1, cc-acp cst p-acp n1;
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1436
in none in Hell, but that eternall.
in none in Hell, but that Eternal.
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1437
First, to prove, that Gods anger is terrible, we need go no further, but to the godly, to seek it:
First, to prove, that God's anger is terrible, we need go no further, but to the godly, to seek it:
ord, pc-acp vvi, cst ng1 n1 vbz j, pns12 vvb vvb av-dx av-jc, cc-acp p-acp dt j, pc-acp vvi pn31:
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1438
How have the stout-hearted pulled in their horns, and melted like Snailes? Snailes (as Naturalists observe) put in salt, dissolve into water:
How have the stouthearted pulled in their horns, and melted like Snails? Snails (as Naturalists observe) put in salt, dissolve into water:
q-crq vhb dt j vvn p-acp po32 n2, cc vvd av-j n2? n2 (c-acp n2 vvb) vvd p-acp n1, vvb p-acp n1:
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1439
How hath it grinded them to dust? Hear David, Psal. 32. complaining, that his bones waxed old, and that his moysture was turned into the drought of summer.
How hath it grinded them to dust? Hear David, Psalm 32. complaining, that his bones waxed old, and that his moisture was turned into the drought of summer.
q-crq vhz pn31 vvn pno32 p-acp n1? np1 np1, np1 crd vvg, cst po31 n2 vvd j, cc cst po31 n1 vbds vvn p-acp dt n1 pp-f n1.
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1440
Hear him houl and cry, Psal. 102. that his daies were consumed like smoak; that his bones burned like hearth, withered like grasse;
Hear him houl and cry, Psalm 102. that his days were consumed like smoke; that his bones burned like hearth, withered like grass;
vvb pno31 n1 cc vvi, np1 crd n1 po31 n2 vbdr vvn av-j n1; cst po31 n2 vvn av-j n1, vvd av-j n1;
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1441
that he was become like a pelican in the wildernesse, or a sparrow on the house top.
that he was become like a pelican in the Wilderness, or a sparrow on the house top.
cst pns31 vbds vvn av-j dt n1 p-acp dt n1, cc dt n1 p-acp dt n1 n1.
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1442
Hear Job complain, Chap. 6. that his griefe was heavier then the sand of the sea;
Hear Job complain, Chap. 6. that his grief was Heavier then the sand of the sea;
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1443
that the arrowes of the Almighty were within him, the poyson had drunk up his spirit;
that the arrows of the Almighty were within him, the poison had drunk up his Spirit;
cst dt n2 pp-f dt j-jn vbdr p-acp pno31, dt n1 vhd vvn a-acp po31 n1;
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1444
the terrours of God had set themselves in array against him. Secondly, that Gods anger is unspeakable, we can all tell, how great, none can tell;the terrors of God had Set themselves in array against him. Secondly, that God's anger is unspeakable, we can all tell, how great, none can tell;
dt n2 pp-f np1 vhd vvn px32 p-acp n1 p-acp pno31. ord, cst ng1 n1 vbz j, pns12 vmb d vvi, c-crq j, pix vmb vvi;
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1445
it's like God himselfe, infinite in greatnesse, and (unlesse he in mercy put an end to it) it's like eternity, infinite in time, eternall:
it's like God himself, infinite in greatness, and (unless he in mercy put an end to it) it's like eternity, infinite in time, Eternal:
pn31|vbz j np1 px31, j p-acp n1, cc (cs pns31 p-acp n1 vvd dt n1 p-acp pn31) pn31|vbz j n1, j p-acp n1, j:
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1446
therefore the Saints have thought no Rhetorick sufficient enough to expresse it in, but sighes; no tongue, but scrikes and groans;
Therefore the Saints have Thought no Rhetoric sufficient enough to express it in, but sighs; no tongue, but scrikes and groans;
av dt n2 vhb vvn dx n1 j av-d pc-acp vvi pn31 p-acp, cc-acp n2; dx n1, cc-acp vvz cc n2;
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1447
no inke would cast, but tears; no paper, but a wounded heart;
no ink would cast, but tears; no paper, but a wounded heart;
dx n1 vmd vvi, cc-acp n2; dx n1, cc-acp dt j-vvn n1;
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1448
no words of force, but exclamations of despair, and such as issue from a bleeding soul.
no words of force, but exclamations of despair, and such as issue from a bleeding soul.
dx n2 pp-f n1, cc-acp n2 pp-f n1, cc d c-acp n1 p-acp dt j-vvg n1.
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1449
As Lines drawn from the Circumference meet in the Centre, and pierce it through, yet no part of them is comprehended in it;
As Lines drawn from the Circumference meet in the Centre, and pierce it through, yet no part of them is comprehended in it;
p-acp n2 vvn p-acp dt n1 vvb p-acp dt n1, cc vvi pn31 a-acp, av dx n1 pp-f pno32 vbz vvn p-acp pn31;
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1450
so, many arrowes of Gods anger may meet in us, pierce us through, but expresse them we cannot;
so, many arrows of God's anger may meet in us, pierce us through, but express them we cannot;
av, d n2 pp-f npg1 n1 vmb vvi p-acp pno12, vvb pno12 p-acp, cc-acp vvb pno32 pns12 vmbx;
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1451
nay, when we are in the greatest agonies, As burningglasses by reflection of the beams of the Sun, cause heat and burning, which is not in the Sun,
nay, when we Are in the greatest agonies, As burningglasses by reflection of the beams of the Sun, cause heat and burning, which is not in the Sun,
uh-x, c-crq pns12 vbr p-acp dt js n2, c-acp n2 p-acp n1 pp-f dt n2 pp-f dt n1, n1 n1 cc j-vvg, r-crq vbz xx p-acp dt n1,
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1452
but presents not the least glory of the Sun;
but presents not the least glory of the Sun;
cc-acp vvz xx dt ds n1 pp-f dt n1;
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1453
So we can better expresse our passions, than unfold the weight of that mighty arme that smites us.
So we can better express our passion, than unfold the weight of that mighty arm that smites us.
av pns12 vmb av-jc vvi po12 n2, cs vvi dt n1 pp-f cst j n1 cst vvz pno12.
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1454
Thirdly, that the anger of God is unsupportable, we need no other instance but of our blessed Saviour:
Thirdly, that the anger of God is unsupportable, we need no other instance but of our blessed Saviour:
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1455
He that makes the Heavens roul without an axel-tree, causes the Earth to hang in the Aire,
He that makes the Heavens roll without an Axeltree, Causes the Earth to hang in the Air,
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1456
as a ball poysed without pillars, puts bounds to the waves of the Sea, staggering over the banks;
as a ball poised without pillars, puts bounds to the waves of the Sea, staggering over the banks;
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1457
He sweat and bled, and groaned under this burden:
He sweat and bled, and groaned under this burden:
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1458
We have heard tell of finite Creatures, that have endured mangling of bodies, ripping of bowells, racking of joynts, burning of flesh, boyling in oyle;
We have herd tell of finite Creatures, that have endured mangling of bodies, ripping of bowels, racking of Joints, burning of Flesh, boiling in oil;
pns12 vhb vvn vvb pp-f j n2, cst vhb vvn vvg pp-f n2, vvg pp-f n2, j-vvg pp-f n2, vvg pp-f n1, vvg p-acp n1;
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1459
but under this stroak, he that was God and Man, was in a sense compelled to cry out, O God my God, why hast thou forsaken me.
but under this stroke, he that was God and Man, was in a sense compelled to cry out, Oh God my God, why hast thou forsaken me.
cc-acp p-acp d n1, pns31 cst vbds np1 cc n1, vbds p-acp dt n1 vvd pc-acp vvi av, uh np1 po11 np1, q-crq vh2 pns21 vvn pno11.
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1460
Fourthly, that the anger of God is intolerable, Judas, Cain, and Saul could tell before their deaths,
Fourthly, that the anger of God is intolerable, Judas, Cain, and Saul could tell before their death's,
ord, cst dt n1 pp-f np1 vbz j, np1, np1, cc np1 vmd vvi p-acp po32 n2,
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1461
and, it is to be feared, better since; and many reprobates in this life are so racked, that it pierces the whole Man;
and, it is to be feared, better since; and many Reprobates in this life Are so racked, that it pierces the Whole Man;
cc, pn31 vbz pc-acp vbi vvn, jc p-acp; cc d n2-jn p-acp d n1 vbr av vvn, cst pn31 vvz dt j-jn n1;
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1462
head, heart, side, back, all parts at once ake, and sweat, and tremble; the eye sees no comfort, the tongue tastes no comfort, the ear hears no comfort;
head, heart, side, back, all parts At once ache, and sweat, and tremble; the eye sees no Comfort, the tongue tastes no Comfort, the ear hears no Comfort;
n1, n1, n1, av, d n2 p-acp a-acp vvi, cc n1, cc vvi; dt n1 vvz dx n1, dt n1 vvz dx n1, dt n1 vvz dx n1;
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1463
and as there is no ease within, so no comfort without, no place, nor bed, nor board, nor house, nor Church;
and as there is no ease within, so no Comfort without, no place, nor Bed, nor board, nor house, nor Church;
cc c-acp pc-acp vbz dx n1 p-acp, av dx n1 p-acp, dx n1, ccx n1, ccx n1, ccx n1, ccx n1;
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1464
no creature, nor meat, nor drink, nor friend, nor wife, nor child, will afford any comfort:
no creature, nor meat, nor drink, nor friend, nor wife, nor child, will afford any Comfort:
dx n1, ccx n1, ccx vvi, ccx n1, ccx n1, ccx n1, vmb vvi d n1:
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1465
How many have found a weight beyond the weight of mountains, lying upon their soules,
How many have found a weight beyond the weight of Mountains, lying upon their Souls,
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1466
and wish, that they had rather been famished or starved, or burned, or strangled long before,
and wish, that they had rather been famished or starved, or burned, or strangled long before,
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1467
and catch and call for death, for hell, leap out of the fire into the flame.
and catch and call for death, for hell, leap out of the fire into the flame.
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1468
And if this be the arraignment of God's anger in this life, what will be the terrible execution hereafter.
And if this be the arraignment of God's anger in this life, what will be the terrible execution hereafter.
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1469
You may have this proved by examples; God was angry at the Angells, and they fell down into the lowest pit;
You may have this proved by Examples; God was angry At the Angels, and they fell down into the lowest pit;
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he was angry at Adam, and he was throwne out of Paradise; he was angry at the old World, and they were drowned in the Flood;
he was angry At Adam, and he was thrown out of Paradise; he was angry At the old World, and they were drowned in the Flood;
pns31 vbds j p-acp np1, cc pns31 vbds vvn av pp-f n1; pns31 vbds j p-acp dt j n1, cc pns32 vbdr vvn p-acp dt n1;
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angry at Sodome and Gomorrah, and they were burned with fire and brimstone; angry at Pharaoh, and he was buried in the waves;
angry At Sodom and Gomorrah, and they were burned with fire and brimstone; angry At Pharaoh, and he was buried in the waves;
j p-acp np1 cc np1, cc pns32 vbdr vvn p-acp n1 cc n1; j p-acp np1, cc pns31 vbds vvn p-acp dt n2;
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angry at Dathan and Abiram, and they were swallowed quick to hell;
angry At Dathan and Abiram, and they were swallowed quick to hell;
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he was angry at Senacherib, and the Angell slew a hundred fourscore and five thousand of his Army in one night;
he was angry At Sennacherib, and the Angel slew a hundred fourscore and five thousand of his Army in one night;
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he was angry at the Jewes, and rased their ••ie to the ground, and scattered them as vagabonds over the face of the whole earth;
he was angry At the Jews, and rased their ••ie to the ground, and scattered them as vagabonds over the face of the Whole earth;
pns31 vbds j p-acp dt np2, cc vvd po32 n1 p-acp dt n1, cc vvd pno32 p-acp n2 p-acp dt n1 pp-f dt j-jn n1;
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angry at all reprobates, and will cast them out of his presence for ever.
angry At all Reprobates, and will cast them out of his presence for ever.
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Thus you see we range over the Scriptures, yet not out of the narrow bounds of the Text,
Thus you see we range over the Scriptures, yet not out of the narrow bounds of the Text,
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as lines from the circumference meet in one centre, and spoaks of a wheel in one axeltree, poynts all at Gods anger;
as lines from the circumference meet in one centre, and spokes of a wheel in one axletree, points all At God's anger;
c-acp n2 p-acp dt n1 vvb p-acp crd n1, cc n2 pp-f dt n1 p-acp crd n1, n2 d p-acp ng1 n1;
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for, what Man, what Angell can stand in his sight, when once he is angry?
for, what Man, what Angel can stand in his sighed, when once he is angry?
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All the reason we will give of this Doctrine, shall be the infinite disproportion betwixt God and Man;
All the reason we will give of this Doctrine, shall be the infinite disproportion betwixt God and Man;
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when there is not a creature to a creature, weakness to weaknesse;
when there is not a creature to a creature, weakness to weakness;
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but a finite must encounter with an infinite power, weaknesse must fight with strength, man with God,
but a finite must encounter with an infinite power, weakness must fight with strength, man with God,
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how can there be any standing? First, of Gods power. Secondly, of mans weaknesse.
how can there be any standing? First, of God's power. Secondly, of men weakness.
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He that made all things of nothing, can, if he please, return all things to nothing;
He that made all things of nothing, can, if he please, return all things to nothing;
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the Heavens will passe away at his anger as a smoak, the Hills melt, the Earth tremble, the raging Sea is dryed up,
the Heavens will pass away At his anger as a smoke, the Hills melt, the Earth tremble, the raging Sea is dried up,
dt n2 vmb vvi av p-acp po31 n1 p-acp dt n1, dt n2 vvb, dt n1 vvb, dt j-vvg n1 vbz vvn a-acp,
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and all creatures couch before him like Lambs.
and all creatures couch before him like Lambs.
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Thus God can do without means what he pleases, and when he pleases, command what means to be rods of his wrath he will, he can send upon their bodies, consumptions, feavours, extream burnings, botch of Aegypt, scab, itch, and pestilence;
Thus God can do without means what he Pleases, and when he Pleases, command what means to be rods of his wrath he will, he can send upon their bodies, consumptions, favours, extreme burnings, botch of Egypt, scab, itch, and pestilence;
av np1 vmb vdi p-acp n2 r-crq pns31 vvz, cc c-crq pns31 vvz, vvb r-crq vvz pc-acp vbi n2 pp-f po31 n1 pns31 vmb, pns31 vmb vvi p-acp po32 n2, n2, n2, j-jn n2, vvb pp-f np1, n1, n1, cc n1;
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make the Heaven over our heads like brasse, the Earth like iron, rain down powder and dust, smite the corn with mildew and blasting, send famine and sword, strike our soules with blindnesse, madnesse, and astonishment of heart.
make the Heaven over our Heads like brass, the Earth like iron, rain down powder and dust, smite the corn with mildew and blasting, send famine and sword, strike our Souls with blindness, madness, and astonishment of heart.
vvb dt n1 p-acp po12 n2 j n1, dt n1 av-j n1, vvb a-acp n1 cc n1, vvi dt n1 p-acp n1 cc j-vvg, vvb n1 cc n1, vvb po12 n2 p-acp n1, n1, cc n1 pp-f n1.
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Now what is man that he should stand against all these? a flower that's cut down, a shadow that continues not, a cloud that's consumed, a dream that vanishes, a shepheard's tent that is removed, a smoak that is scattered with the Sun-beams,
Now what is man that he should stand against all these? a flower that's Cut down, a shadow that continues not, a cloud that's consumed, a dream that Vanishes, a shepherd's tent that is removed, a smoke that is scattered with the Sunbeams,
av q-crq vbz n1 cst pns31 vmd vvi p-acp d d? dt n1 cst|vbz vvn a-acp, dt n1 cst vvz xx, dt n1 cst|vbz vvn, dt n1 cst vvz, dt ng1 n1 cst vbz vvn, dt n1 cst vbz vvn p-acp dt n2,
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and at the best, but the untimely fruit of a woman, that afore we be in life, we are in the midst of death.
and At the best, but the untimely fruit of a woman, that afore we be in life, we Are in the midst of death.
cc p-acp dt js, cc-acp dt j n1 pp-f dt n1, cst p-acp pns12 vbb p-acp n1, pns12 vbr p-acp dt n1 pp-f n1.
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Thus the Reasons, the Uses follow. First, of Information.
Thus the Reasons, the Uses follow. First, of Information.
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Ob. The Angell of the Lord met Moses in the way, and would have slain him, yet he escaped.Ob. The Angel of the Lord met Moses in the Way, and would have slave him, yet he escaped.
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The Angell met Balaam in the way when he was angry, yet he lived.
The Angel met balaam in the Way when he was angry, yet he lived.
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Ans. I answer, the Lord dealt with them, as a Nurse that holds the finger of a child to the fire, not that the fire may burn it,Ans. I answer, the Lord dealt with them, as a Nurse that holds the finger of a child to the fire, not that the fire may burn it,
np1 pns11 vvb, dt n1 vvd p-acp pno32, c-acp dt n1 cst vvz dt n1 pp-f dt n1 p-acp dt n1, xx cst dt n1 vmb vvi pn31,
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but that it may learn to dread the fire:
but that it may Learn to dread the fire:
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God seemed to be angry with them, not that he might overthrow them, but that they might learn to flie NONLATINALPHABET, from the wrath to come.
God seemed to be angry with them, not that he might overthrow them, but that they might Learn to fly, from the wrath to come.
np1 vvd pc-acp vbi j p-acp pno32, xx cst pns31 vmd vvi pno32, cc-acp cst pns32 vmd vvi pc-acp vvi, p-acp dt n1 pc-acp vvi.
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Ob. Secondly, the wicked, upon whom God threatens to poure down all the plagues written in the Law, stand highest in view, and strongest upon their guard.Ob. Secondly, the wicked, upon whom God threatens to pour down all the plagues written in the Law, stand highest in view, and Strongest upon their guard.
np1 ord, dt j, p-acp ro-crq np1 vvz pc-acp vvi a-acp d dt n2 vvn p-acp dt n1, vvb js p-acp n1, cc js p-acp po32 n1.
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Ans. I answer, if they stand the highest, it's but as Prisoners at the Bar, hold up their hand, that all may see their arraignment:Ans. I answer, if they stand the highest, it's but as Prisoners At the Bar, hold up their hand, that all may see their arraignment:
np1 pns11 vvb, cs pns32 vvb dt js, pn31|vbz p-acp c-acp n2 p-acp dt n1, vvb a-acp po32 n1, cst d vmb vvi po32 n1:
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If strongest upon their guard, but like Malefactours nailed to the Pillory, that they cannot move.
If Strongest upon their guard, but like Malefactors nailed to the Pillory, that they cannot move.
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Ob. But the damned spirits and reprobates in Hell, endure the anger of God, not for a day, but for ever.Ob. But the damned spirits and Reprobates in Hell, endure the anger of God, not for a day, but for ever.
np1 p-acp dt j-vvn n2 cc n2-jn p-acp n1, vvb dt n1 pp-f np1, xx p-acp dt n1, cc-acp c-acp av.
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Ans. I answer, they endure it so, as they are still fainting; live so, as they are still dying;Ans. I answer, they endure it so, as they Are still fainting; live so, as they Are still dying;
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stand so, as they are everlastingly falling;
stand so, as they Are everlastingly falling;
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like wheeles, are carried about in a circle of Gods vengeance, as one wave of his wrath beats them down, another raises them up again.
like wheels, Are carried about in a circle of God's vengeance, as one wave of his wrath beats them down, Another raises them up again.
j n2, vbr vvn a-acp p-acp dt n1 pp-f npg1 n1, c-acp crd n1 pp-f po31 n1 vvz pno32 a-acp, j-jn vvz pno32 a-acp av.
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God could with one blast of his fury consume them to nothing, but he deales with them, as the Turks with their Gally-slaves, adjudges them to perpetuall slavery.
God could with one blast of his fury consume them to nothing, but he deals with them, as the Turks with their Galley slaves, adjudges them to perpetual slavery.
np1 vmd p-acp crd n1 pp-f po31 n1 vvi pno32 p-acp pix, cc-acp pns31 vvz p-acp pno32, p-acp dt n2 p-acp po32 n2, n2 pno32 p-acp j n1.
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The second Use may let us see, that no strength, no riches, no wisdome, no nation, no army, no city, can continue long,
The second Use may let us see, that no strength, no riches, no Wisdom, no Nation, no army, no City, can continue long,
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when once they have angered God; If strength, then Goliah, Sehon, Og the King of Bashan, might have boasted;
when once they have angered God; If strength, then Goliath, Sihon, Og the King of Bashan, might have boasted;
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if riches, the rich Glutton, and the Fool in the Gospell, might have sung on their Requieme;
if riches, the rich Glutton, and the Fool in the Gospel, might have sung on their Requieme;
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if wisdome, Solomon had been secure; if Kingdoms, the Jewes, and the three Monarchies had still flourished;
if Wisdom, Solomon had been secure; if Kingdoms, the Jews, and the three Monarchies had still flourished;
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if Armies, Senacherib 's had not been defeated; if Cities, Jerusalem, Tyre, Sidon, and Niniveh had still stood.
if Armies, Sennacherib is had not been defeated; if Cities, Jerusalem, Tyre, Sidon, and Nineveh had still stood.
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This is it that made Solomon say, Prov. 21. 30. There is no wisdome, no understanding, no counsell against the Lord. This made Jeremie say.
This is it that made Solomon say, Curae 21. 30. There is no Wisdom, no understanding, no counsel against the Lord. This made Jeremiah say.
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Jer. 9. 23. Let not the wise man glory in his wisdome, neither let the mighty man glory in his might; Jer. 9. 23. Let not the wise man glory in his Wisdom, neither let the mighty man glory in his might;
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let not the rich man glory in his riches. let not the rich man glory in his riches.
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This made David say, Psal. 2. 12. If his wrath is kindled, tantillum, but a little; quantillum, how little, O blessed Saint? that, he knows not:
This made David say, Psalm 2. 12. If his wrath is kindled, Tantillum, but a little; Quantillum, how little, Oh blessed Saint? that, he knows not:
d j-vvn np1 vvb, np1 crd crd cs po31 n1 vbz vvn, fw-la, p-acp dt j; fw-la, c-crq j, uh j-vvn n1? cst, pns31 vvz xx:
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But after a long extasie or trance, breaks off his Aposiopesis with this Epiphonema, Blessed are all they that put their trust in him.
But After a long ecstasy or trance, breaks off his Aposiopesis with this Epiphonema, Blessed Are all they that put their trust in him.
cc-acp p-acp dt j n1 cc n1, vvz a-acp po31 fw-la p-acp d n1, vvn vbr d pns32 cst vvd po32 n1 p-acp pno31.
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We may learn also from hence, that all earthly comforts are but crosses, all worldly blessings are but cursings,
We may Learn also from hence, that all earthly comforts Are but Crosses, all worldly blessings Are but cursings,
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when Gods anger once begins to flame. God was angry at Eli, and his own children burst his heart;
when God's anger once begins to flame. God was angry At Eli, and his own children burst his heart;
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angry at David, and his beloved Absolom conspires against him; angry at Senacherib, and his own sons imbrue their hands in his blood;
angry At David, and his Beloved Absalom conspires against him; angry At Sennacherib, and his own Sons imbrue their hands in his blood;
j p-acp np1, cc po31 j-vvn np1 vvz p-acp pno31; j p-acp np1, cc po31 d n2 vvi po32 n2 p-acp po31 n1;
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he was angry at Solomon, and his wisdome was but vexation of spirit; all his riches and honour, but vanity of vanities;
he was angry At Solomon, and his Wisdom was but vexation of Spirit; all his riches and honour, but vanity of vanities;
pns31 vbds j p-acp np1, cc po31 n1 vbds p-acp n1 pp-f n1; d po31 n2 cc n1, cc-acp n1 pp-f n2;
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his Wives, Children, Horses, Chariots, and all his worldly pleasures, like buckets of Oyle thrown into the flame, increases the burning;
his Wives, Children, Horses, Chariots, and all his worldly pleasures, like buckets of Oil thrown into the flame, increases the burning;
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he was angry at Judas, and all things work together for his sorrow;
he was angry At Judas, and all things work together for his sorrow;
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that he had been Christs Disciple wounds him, that he had preached the Gospell wounds him, that he had wrought miracles wounds and galls his soul.
that he had been Christ Disciple wounds him, that he had preached the Gospel wounds him, that he had wrought Miracles wounds and galls his soul.
cst pns31 vhd vbn npg1 n1 vvz pno31, cst pns31 vhd vvn dt n1 vvz pno31, cst pns31 vhd vvn n2 n2 cc vvz po31 n1.
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Thirdly, observe, that all other wounds they are but ripples, all other flames they are but sparkles, in comparison of Gods anger;
Thirdly, observe, that all other wounds they Are but ripples, all other flames they Are but sparkles, in comparison of God's anger;
ord, vvb, cst d j-jn n2 pns32 vbr p-acp n2, d j-jn n2 pns32 vbr p-acp n2, p-acp n1 pp-f npg1 n1;
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diseases of the body, Gout, Stone, Strangury, bloody Flux may be cured; Plague, Pestilence, Dearth, Famine, may be abated:
diseases of the body, Gout, Stone, Strangury, bloody Flux may be cured; Plague, Pestilence, Dearth, Famine, may be abated:
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Punishments of the body, Rods, Swords, Racks, Wheeles, Flames, Strapadoes, may be endured: I ones Estate, poverty, nakednesse, imprisonment:
Punishments of the body, Rods, Swords, Racks, Wheels, Flames, Strappadoes, may be endured: I ones Estate, poverty, nakedness, imprisonment:
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In ones name, slanders, reproaches, defamations, false witnesses: In the Common-wealth, captivity, overthrow, utter desolation, in some sense, may be undergone:
In ones name, slanders, Reproaches, defamations, false Witnesses: In the Commonwealth, captivity, overthrow, utter desolation, in Some sense, may be undergone:
p-acp pi2 n1, n2, n2, n2, j n2: p-acp dt n1, n1, n1, vvb n1, p-acp d n1, vmb vbi vvn:
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But, before Gods anger, who can stand? This breaks the leggs, looses the joynts, consumes the marrow, burns up the spirits, dries the moysture, wounds the heart, deads the soul, and murders the conscience.
But, before God's anger, who can stand? This breaks the legs, looses the Joints, consumes the marrow, burns up the spirits, dries the moisture, wounds the heart, deads the soul, and murders the conscience.
cc-acp, p-acp ng1 n1, r-crq vmb vvi? np1 vvz dt n2, vvz dt n2, vvz dt n1, vvz a-acp dt n2, vvz dt n1, vvz dt n1, n2-j dt n1, cc vvz dt n1.
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In this Epilepsie, all parts fail at once, till God be pacified; in that Apoplexie they lie for ever, whom God in his anger leaves.
In this Epilepsy, all parts fail At once, till God be pacified; in that Apoplexy they lie for ever, whom God in his anger leaves.
p-acp d n1, d n2 vvb p-acp a-acp, c-acp np1 vbb vvn; p-acp d n1 pns32 vvb p-acp av, ro-crq np1 p-acp po31 n1 vvz.
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The third Use may serve, to reprove three sorts of men:
The third Use may serve, to reprove three sorts of men:
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First, those blasphemous Rabsheca 's, whose words, works, lives, shew, they defie Gods anger, like the Cyclopes in Homer, that despised Jove 's thunderbolts;
First, those blasphemous Rabsheca is, whose words, works, lives, show, they defy God's anger, like the Cyclopes in Homer, that despised Jove is thunderbolts;
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like Darius, that writ a Letter of defiance to the River Xanthus, for drowning his Horse;
like Darius, that writ a letter of defiance to the River Xanthus, for drowning his Horse;
j np1, cst vvd dt n1 pp-f n1 p-acp dt n1 np1, p-acp vvg po31 n1;
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like the Cicilians, that made war against the mountain Aetna, for spoiling their corn fields, but were buried under the sands thereof, and flakes of fire;
like the Cicilians, that made war against the mountain Aetna, for spoiling their corn fields, but were buried under the sands thereof, and flakes of fire;
av-j dt njp2, cst vvd n1 p-acp dt n1 np1, p-acp vvg po32 n1 n2, cc-acp vbdr vvn p-acp dt n2 av, cc n2 pp-f n1;
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this is the lot of all that anger God.
this is the lot of all that anger God.
d vbz dt n1 pp-f d cst n1 np1.
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But some Machiavel or State-politician will say, we have Riches, Artillery, strong Towers to defend us.
But Some Machiavel or State-politician will say, we have Riches, artillery, strong Towers to defend us.
p-acp d np1 cc n1 vmb vvi, pns12 vhb n2, n1, j n2 pc-acp vvi pno12.
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So had Jerusalem, but when she had anger'd God, she could not stand. But our enemies are weak.
So had Jerusalem, but when she had angered God, she could not stand. But our enemies Are weak.
np1 vhd np1, p-acp c-crq pns31 vhd vvn np1, pns31 vmd xx vvi. p-acp po12 n2 vbr j.
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O consider, he can without means of man overthrow, as he did Pharaoh in the red Sea, Iericho with the sound of Rams horns;
O Consider, he can without means of man overthrow, as he did Pharaoh in the read Sea, Jericho with the found of Rams horns;
sy vvb, pns31 vmb p-acp n2 pp-f n1 n1, c-acp pns31 vdd np1 p-acp dt j-jn n1, np1 p-acp dt n1 pp-f n2 n2;
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with weak means, as a thousand with Samson 's jaw-bone, Goliah with David 's sling.
with weak means, as a thousand with samson is jawbone, Goliath with David is sling.
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But the rich cormorant will say, What need we fear plague, famine hunger? we keep alone from all company, our tables are full of dainties, our granaries are full of corn,
But the rich cormorant will say, What need we Fear plague, famine hunger? we keep alone from all company, our tables Are full of dainties, our granaries Are full of corn,
p-acp dt j n1 vmb vvi, q-crq vvb pns12 vvb n1, n1 n1? pns12 vvb av-j p-acp d n1, po12 n2 vbr j pp-f n2-j, po12 n2 vbr j pp-f n1,
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and mony we have enough to supply.
and money we have enough to supply.
cc n1 pns12 vhb av-d pc-acp vvi.
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Consider, He that could slay so many of David 's, of Senacherib 's Army in one night, can send the pestilence in thy meat, in thy drink, in every blast of aire thou drawes:
Consider, He that could slay so many of David is, of Sennacherib is Army in one night, can send the pestilence in thy meat, in thy drink, in every blast of air thou draws:
np1, pns31 cst vmd vvi av d pp-f np1 vbz, pp-f np1 vbz n1 p-acp crd n1, vmb vvi dt n1 p-acp po21 n1, p-acp po21 n1, p-acp d n1 pp-f n1 pns21 vvz:
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He that took away holy Iob 's substance in one day, may justly confound thee in a moment;
He that took away holy Job is substance in one day, may justly confound thee in a moment;
pns31 cst vvd av j np1 vbz n1 p-acp crd n1, vmb av-j vvi pno21 p-acp dt n1;
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that if thou like a flie flutter against this flame, thou will be forced one day to cry out,
that if thou like a fly flutter against this flame, thou will be forced one day to cry out,
cst cs pns21 vvb dt n1 vvb p-acp d n1, pns21 vmb vbi vvn crd n1 pc-acp vvi av,
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as did Iulian the Apostat, when he was wounded with an arrow from heaven, NONLATINALPHABET, Thou hast conquered, O Iesus of Galilee.
as did Iulian the Apostate, when he was wounded with an arrow from heaven,, Thou hast conquered, Oh Iesus of Galilee.
c-acp vdd np1 dt n1, c-crq pns31 vbds vvn p-acp dt n1 p-acp n1,, pns21 vh2 vvn, uh np1 pp-f np1.
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Secondly, this reproves those, that when God is angry, adde flame to flame, firebrand to firebrand.
Secondly, this reproves those, that when God is angry, add flame to flame, firebrand to firebrand.
ord, d vvz d, cst c-crq np1 vbz j, vvb n1 p-acp n1, n1 p-acp n1.
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Does God threaten scarcity and want, then be sure at this time drunkennesse and gluttony will most abound.
Does God threaten scarcity and want, then be sure At this time Drunkenness and gluttony will most abound.
vdz np1 vvi n1 cc n1, av vbb j p-acp d n1 n1 cc n1 vmb av-ds vvi.
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Does God smite with diseases of the body, as pestilence, burning Feavours, & c? then lasciviousnesse, wantonnesse, uncleannesse of the flesh, whordome, adultery, and the like.
Does God smite with diseases of the body, as pestilence, burning Favours, & c? then lasciviousness, wantonness, uncleanness of the Flesh, whoredom, adultery, and the like.
vdz np1 vvi p-acp n2 pp-f dt n1, c-acp n1, vvg n2, cc sy? av n1, n1, n1 pp-f dt n1, n1, n1, cc dt j.
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Does he shut up any in their houses, with the seales of his judgments? then there will be the most stealing, even out of infected houses;
Does he shut up any in their houses, with the Seals of his Judgments? then there will be the most stealing, even out of infected houses;
vdz pns31 vvd a-acp d p-acp po32 n2, p-acp dt n2 pp-f po31 n2? cs pc-acp vmb vbi dt av-ds j-vvg, av av pp-f j-vvn n2;
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when his judgments will not come to them, they will find them out. Is not this to stand in defiance against Gods anger?
when his Judgments will not come to them, they will find them out. Is not this to stand in defiance against God's anger?
c-crq po31 n2 vmb xx vvi p-acp pno32, pns32 vmb vvi pno32 av. vbz xx d pc-acp vvi p-acp n1 p-acp npg1 n1?
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Thirdly, this reproves those, that murmur against God, for sending his rod of anger to correct us,
Thirdly, this reproves those, that murmur against God, for sending his rod of anger to correct us,
ord, d vvz d, cst n1 p-acp np1, p-acp vvg po31 n1 pp-f n1 pc-acp vvi pno12,
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when our sins have deserved the sword to kill us.
when our Sins have deserved the sword to kill us.
c-crq po12 n2 vhb vvn dt n1 pc-acp vvi pno12.
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If he should send the enemy amongst us, and you should see your daughters ravished, your sons butchered before your eyes, would not this be bitter? If we should see our Townes and Cities on fire, our streets running with blood, all in a skirmage and uproar at once, would not this be bitter? Should your children fall in the streets for bread, die for thirst, they ready to eat you up, you ready to chop them for the pot, would not this be bitter? All this we have deserved, all this Gods anger threatens, all this we shall have, unlesse we repent.
If he should send the enemy among us, and you should see your daughters ravished, your Sons butchered before your eyes, would not this be bitter? If we should see our Towns and Cities on fire, our streets running with blood, all in a skirmage and uproar At once, would not this be bitter? Should your children fallen in the streets for bred, die for thirst, they ready to eat you up, you ready to chop them for the pot, would not this be bitter? All this we have deserved, all this God's anger threatens, all this we shall have, unless we Repent.
cs pns31 vmd vvi dt n1 p-acp pno12, cc pn22 vmd vvi po22 n2 vvn, po22 n2 vvn p-acp po22 n2, vmd xx d vbi j? cs pns12 vmd vvi po12 n2 cc n2 p-acp n1, po12 n2 vvg p-acp n1, d p-acp dt n1 cc n1 p-acp a-acp, vmd xx d vbi j? vmd po22 n2 vvb p-acp dt n2 p-acp n1, vvb p-acp n1, pns32 av-j pc-acp vvi pn22 a-acp, pn22 j pc-acp vvi pno32 p-acp dt n1, vmd xx d vbi j? av-d d pns12 vhb vvn, d d ng1 n1 vvz, d d pns12 vmb vhi, cs pns12 vvb.
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O let's now prevent this, that we may never see nor feel it.
Oh let's now prevent this, that we may never see nor feel it.
uh vvb|pno12 av vvi d, cst pns12 vmb av-x vvi ccx vvi pn31.
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1551
The Word of God is against us, the decree is come out, most of those sins that have brought captivity, sword, famine, upon other Nations, are amongst us;
The Word of God is against us, the Decree is come out, most of those Sins that have brought captivity, sword, famine, upon other nations, Are among us;
dt n1 pp-f np1 vbz p-acp pno12, dt n1 vbz vvn av, ds pp-f d n2 cst vhb vvn n1, n1, n1, p-acp j-jn n2, vbr p-acp pno12;
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we see the Lord hath begun already, and our Brethren have begun to us in this bitter cup.
we see the Lord hath begun already, and our Brothers have begun to us in this bitter cup.
pns12 vvb dt n1 vhz vvn av, cc po12 n2 vhb vvn p-acp pno12 p-acp d j n1.
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1553
O the bitter lamentations of Germany, Fathers, Mothers, weeping for their Sons that be not. O England, England, look to it, that we drink not of the dregs.
O the bitter lamentations of Germany, Father's, Mother's, weeping for their Sons that be not. O England, England, look to it, that we drink not of the dregs.
sy dt j n2 pp-f np1, n2, ng1, vvg p-acp po32 n2 cst vbb xx. sy np1, np1, vvb p-acp pn31, cst pns12 vvb xx pp-f dt n2.
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O that you would fast and mourn in publick;
O that you would fast and mourn in public;
sy cst pn22 vmd vvi cc vvi p-acp j;
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1555
O that you would each in private, pray earnestly, and say, O Lord, spare our Nation, our houses, our sons and daughters;
Oh that you would each in private, pray earnestly, and say, Oh Lord, spare our nation, our houses, our Sons and daughters;
uh cst pn22 vmd d p-acp j, vvb av-j, cc vvi, uh n1, vvb po12 n1, po12 n2, po12 n2 cc n2;
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1556
spare them from the sword, from famine, from pestilence, from misery ▪ and who knowes,
spare them from the sword, from famine, from pestilence, from misery ▪ and who knows,
vvb pno32 p-acp dt n1, p-acp n1, p-acp n1, p-acp n1 ▪ cc r-crq vvz,
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but the Lord may yet have mercy, turn away his anger, that we may not fall,
but the Lord may yet have mercy, turn away his anger, that we may not fallen,
cc-acp dt n1 vmb av vhi n1, vvb av po31 n1, cst pns12 vmb xx vvi,
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but stand in his sight for ever.
but stand in his sighed for ever.
cc-acp vvb p-acp po31 n1 p-acp av.
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NONLATINALPHABET. A SERMON, Preached, when the Church seemed in part to be Eclipsed, and some eminent Members thereof to be Clouded.
. A SERMON, Preached, when the Church seemed in part to be Eclipsed, and Some eminent Members thereof to be Clouded.
. dt n1, vvn, c-crq dt n1 vvd p-acp n1 pc-acp vbi vvn, cc d j n2 av pc-acp vbi vvn.
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1560
The Text, Act. 14. 22. And that we must through much affliction enter into the Kingdome of God.
The Text, Act. 14. 22. And that we must through much affliction enter into the Kingdom of God.
dt n1, n1 crd crd cc cst pns12 vmb p-acp d n1 vvi p-acp dt n1 pp-f np1.
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THE subject is Christian sorrow, the burden of Paul and Barnabas their first Sermon preached at Antioch, where men were first called Christians;
THE Subject is Christian sorrow, the burden of Paul and Barnabas their First Sermon preached At Antioch, where men were First called Christians;
dt n-jn vbz np1 n1, dt n1 pp-f np1 cc np1 po32 ord n1 vvd p-acp np1, c-crq n2 vbdr ord vvn np1;
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a burden but like Christs, leight; affliction, fit for Paul to begin; the kingdome of God, a theam of comfort more suitable for Barnabas to end.
a burden but like Christ, Light; affliction, fit for Paul to begin; the Kingdom of God, a theam of Comfort more suitable for Barnabas to end.
dt n1 p-acp j npg1, n1; n1, j p-acp np1 pc-acp vvi; dt n1 pp-f np1, dt n1 pp-f n1 av-dc j p-acp np1 pc-acp vvi.
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1563
The substance of the Law was, do, and live; but of the Gospell, suffer, and believe. Faith and affliction are linked together,
The substance of the Law was, do, and live; but of the Gospel, suffer, and believe. Faith and affliction Are linked together,
dt n1 pp-f dt n1 vbds, vdb, cc vvi; p-acp pp-f dt n1, vvb, cc vvi. n1 cc n1 vbr vvn av,
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1564
for so saies the Text, that they confirmed the soules of the Disciples, and exhorted them to continue in faith, and that we must through much affliction enter into the kingdome of God.
for so Says the Text, that they confirmed the Souls of the Disciples, and exhorted them to continue in faith, and that we must through much affliction enter into the Kingdom of God.
c-acp av vvz dt n1, cst pns32 vvd dt n2 pp-f dt n2, cc vvd pno32 pc-acp vvi p-acp n1, cc cst pns12 vmb p-acp d n1 vvi p-acp dt n1 pp-f np1.
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1565
The Proposition entire is not pure, but modall, consisting (as all of that kind) of two parts:
The Proposition entire is not pure, but modal, consisting (as all of that kind) of two parts:
dt n1 j vbz xx j, cc-acp n1, vvg (c-acp d pp-f d n1) pp-f crd n2:
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1566
First, the mo•us, or manner of it, oportet, we must. Secondly, the d•ctum, or matter of it, through much affliction enter into the kingdome of God.
First, the mo•us, or manner of it, oportet, we must. Secondly, the d•ctum, or matter of it, through much affliction enter into the Kingdom of God.
ord, dt av, cc n1 pp-f pn31, fw-la, pns12 vmb. ord, dt fw-la, cc n1 pp-f pn31, p-acp d n1 vvi p-acp dt n1 pp-f np1.
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1567
This life is a Race, Heaven is the Goal, this Text the common Stadium, wherein observe these severalls:
This life is a Raze, Heaven is the Goal, this Text the Common Stadium, wherein observe these severals:
d n1 vbz dt n1, n1 vbz dt n1, d n1 dt j np1, q-crq vvb d n2-j:
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First, the terminum à quo, whence our afflictions begins, and that is here implyed, from the wombe, nascimur afflicti. Secondly, the mobile, or parties who, NONLATINALPHABET, we Christians. Thirdly, the motum, or passage, NONLATINALPHABET, enter through. Fourthly, the med•um, or way through which, NONLATINALPHABET, through much affliction. Fifthly, the terminum ad quem, the end of this race, NONLATINALPHABET, to the kingdome of God.
First, the Terminus à quo, whence our afflictions begins, and that is Here employed, from the womb, nascimur affliction. Secondly, the mobile, or parties who,, we Christians. Thirdly, the motum, or passage,, enter through. Fourthly, the med•um, or Way through which,, through much affliction. Fifthly, the Terminus ad Whom, the end of this raze,, to the Kingdom of God.
ord, dt fw-la fw-fr fw-la, c-crq po12 n2 vvz, cc d vbz av vvn, p-acp dt n1, fw-la n1. ord, dt j, cc n2 r-crq,, pns12 njpg2. ord, dt fw-la, cc n1,, vvb p-acp. ord, dt fw-la, cc n1 p-acp r-crq,, p-acp d n1. ord, dt fw-la fw-la fw-la, dt n1 pp-f d n1,, p-acp dt n1 pp-f np1.
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1569
Thus divided, it admits of a two-fold handling: First, generall, in regard of the modus or manner of it.
Thus divided, it admits of a twofold handling: First, general, in regard of the modus or manner of it.
av vvn, pn31 vvz pp-f dt n1 vvg: ord, n1, p-acp n1 pp-f dt fw-la cc n1 pp-f pn31.
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1570
Secondly, speciall, in regard of the dictum or matter of it, where (as in a Sorites,
Secondly, special, in regard of the dictum or matter of it, where (as in a Sorites,
ord, j, p-acp n1 pp-f dt fw-la cc n1 pp-f pn31, c-crq (c-acp p-acp dt n2,
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1571
so many Propositions, so many implyed Syllogismes; so here) are so many parts, so many propositions.
so many Propositions, so many employed Syllogisms; so Here) Are so many parts, so many propositions.
av d n2, av av-d vvn n2; av av) vbr av d n2, av d n2.
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1572
We'l content our selves at the present with the generall, where the Propositions are two:
We'll content our selves At the present with the general, where the Propositions Are two:
pns12|vmb vvi po12 n2 p-acp dt j p-acp dt n1, c-crq dt n2 vbr crd:
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1573
The first is necessary, and armed with an oportet, that we must suffer affliction, before we can enter upon heaven.
The First is necessary, and armed with an oportet, that we must suffer affliction, before we can enter upon heaven.
dt ord vbz j, cc vvn p-acp dt fw-la, cst pns12 vmb vvi n1, c-acp pns12 vmb vvi p-acp n1.
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1574
This is somewhat sharp and harsh.
This is somewhat sharp and harsh.
d vbz av j cc j.
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1575
The next sweetens and sugars it, That through these afflictions and waters of Marah, we shall at the length come to Heaven.
The next sweetens and sugars it, That through these afflictions and waters of Marah, we shall At the length come to Heaven.
dt ord vvz cc n2 pn31, cst p-acp d n2 cc n2 pp-f np1, pns12 vmb p-acp dt n1 vvb p-acp n1.
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1576
We'l begin and end like a Comedie; and so of them in order. Afflictions must be suffered.
We'll begin and end like a Comedy; and so of them in order. Afflictions must be suffered.
pns12|vmb vvi cc vvi av-j dt n1; cc av pp-f pno32 p-acp n1. n2 vmb vbi vvn.
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1577
The Crosse of Christ must be born, before a Crown of glory be wo••;
The Cross of christ must be born, before a Crown of glory be wo••;
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1578
we must through the Wildernesse and Iordan, before we come at Canaan; go through the Wine-presse,
we must through the Wilderness and Iordan, before we come At Canaan; go through the Winepress,
pns12 vmb p-acp dt n1 cc np1, c-acp pns12 vvb p-acp np1; vvb p-acp dt j,
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1579
before we drink of the Grape in the Kingdome of Heaven.
before we drink of the Grape in the Kingdom of Heaven.
c-acp pns12 vvb pp-f dt n1 p-acp dt n1 pp-f n1.
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1580
Some have, and some still must go through a purgatory of rods, swords, racks, wheeles, flames, strapadoes, (in this life) before they be carryed in a charriot of triumph into glory.
some have, and Some still must go through a purgatory of rods, swords, racks, wheels, flames, strappadoes, (in this life) before they be carried in a chariot of triumph into glory.
d vhb, cc d av vmb vvi p-acp dt n1 pp-f n2, n2, n2, n2, n2, n2, (p-acp d n1) c-acp pns32 vbb vvn p-acp dt n1 pp-f n1 p-acp n1.
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1581
We may prosecute this Argument, launching in blood of Martyrs to the knees, whole clouds of tears of afflicted Prophets, Apostles, Saints, who are now noble,
We may prosecute this Argument, launching in blood of Martyrs to the knees, Whole Clouds of tears of afflicted prophets, Apostles, Saints, who Are now noble,
pns12 vmb vvi d n1, vvg p-acp n1 pp-f n2 p-acp dt n2, j-jn n2 pp-f n2 pp-f j-vvn n2, n2, n2, r-crq vbr av j,
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1582
and thrice renowned in Heaven, who had no other Armes upon the earth, but the Crosse; no Coat but Sable;
and thrice renowned in Heaven, who had no other Arms upon the earth, but the Cross; no Coat but Sable;
cc av vvn p-acp n1, r-crq vhd dx j-jn n2 p-acp dt n1, cc-acp dt n1; dx n1 cc-acp j-jn;
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1583
no Badge, but the marks of Christ; no Crest, but Confidence; no Supporters, but Patience; no Field, but Aceldama, a field of blood.
no Badge, but the marks of christ; no Crest, but Confidence; no Supporters, but Patience; no Field, but Aceldama, a field of blood.
dx n1, cc-acp dt n2 pp-f np1; dx n1, cc-acp n1; dx n2, cc-acp n1; dx n1, cc-acp np1, dt n1 pp-f n1.
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1584
This is the Watchword our Saviour gives his Souldiers, and the Motto in his Banner, Matth. 16. 24. If any man wil follow me, let him forsake himself,
This is the Watchword our Saviour gives his Soldiers, and the Motto in his Banner, Matthew 16. 24. If any man will follow me, let him forsake himself,
d vbz dt n1 po12 n1 vvz po31 n2, cc dt n1 p-acp po31 n1, np1 crd crd cs d n1 vmb vvi pno11, vvb pno31 vvi px31,
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1585
and take up his crosse, and follow me. and take up his cross, and follow me.
cc vvb a-acp po31 n1, cc vvb pno11.
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1586
Saint Paul saies to Timothy, All that will live godly in Christ Iesus, must suffer persecution.
Saint Paul Says to Timothy, All that will live godly in christ Iesus, must suffer persecution.
n1 np1 vvz p-acp np1, d cst vmb vvi j p-acp np1 np1, vmb vvi n1.
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1587
We are Christians, and our lives begins, baptismate fluminis, consecrated in the waters of affliction; goes on baptismate flaminis, confirmed in the fire of affliction;
We Are Christians, and our lives begins, Baptismate fluminis, consecrated in the waters of affliction; Goes on Baptismate Flaminis, confirmed in the fire of affliction;
pns12 vbr np1, cc po12 n2 vvz, n1 fw-la, vvn p-acp dt n2 pp-f n1; vvz p-acp n1 fw-la, vvn p-acp dt n1 pp-f n1;
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and oftentimes ends baptismate sanguinis, waft on Rivers of blood, covers our Hearse with a scarlet die towards Heaven, and that for these causes.
and oftentimes ends Baptismate Blood, waft on rivers of blood, covers our Hearse with a scarlet die towards Heaven, and that for these Causes.
cc av vvz n1 fw-la, vvb p-acp n2 pp-f n1, vvz po12 n1 p-acp dt j-jn n1 p-acp n1, cc cst p-acp d n2.
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First, thereby God proves us, whether we be constant and true, and manifests to others our sincerity;
First, thereby God Proves us, whither we be constant and true, and manifests to Others our sincerity;
ord, av np1 vvz pno12, cs pns12 vbb j cc j, cc vvz pc-acp n2-jn po12 n1;
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they are a touchstone of tryall, to examine, whether we be pure or reprobate gold.
they Are a touchstone of trial, to examine, whither we be pure or Reprobate gold.
pns32 vbr dt n1 pp-f n1, pc-acp vvi, cs pns12 vbb j cc j-jn n1.
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The Eagle tries her young ones, whether they be bastards, by making them look at the Sun;
The Eagl tries her young ones, whither they be bastards, by making them look At the Sun;
dt n1 vvz po31 j pi2, cs pns32 vbb n2, p-acp vvg pno32 vvi p-acp dt n1;
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so God tries us by the heat of tribulation.
so God tries us by the heat of tribulation.
av np1 vvz pno12 p-acp dt n1 pp-f n1.
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As Gideon 's Souldiers were proved at the water, so we at the waters of affliction.
As gideon is Soldiers were proved At the water, so we At the waters of affliction.
p-acp np1 vbz ng1 vbdr vvn p-acp dt n1, av pns12 p-acp dt n2 pp-f n1.
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Faith, that before was but fained, will then vanish into smoak, like Sodom 's apples, guilded hypocrisie into vapours:
Faith, that before was but feigned, will then vanish into smoke, like Sodom is Apples, Guilded hypocrisy into vapours:
n1, cst a-acp vbds p-acp vvn, vmb av vvi p-acp n1, j np1 vbz n2, vvn n1 p-acp n2:
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but true Faith set upon the file, will be more resplendent, Hope more certain, Zeal more blazing, Charity more perfect.
but true Faith Set upon the file, will be more resplendent, Hope more certain, Zeal more blazing, Charity more perfect.
cc-acp j n1 vvn p-acp dt n1, vmb vbi av-dc j, vvb av-dc j, n1 av-dc j-vvg, n1 av-dc j.
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Secondly, afflictions are a means to wean us from the world, and win us unto God,
Secondly, afflictions Are a means to wean us from the world, and win us unto God,
ord, n2 vbr dt n2 pc-acp vvi pno12 p-acp dt n1, cc vvb pno12 p-acp np1,
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as Mirrhe and Aloes, to lay on the paps of worldly pleasures, to make us flie to Christ, a Pharaoh to pursue us out of Egypt unto Canaan: they are a rod of God, to turn our Rivers of delight (when we are bewitched with them) into blood;
as Myrrh and Aloes, to lay on the paps of worldly pleasures, to make us fly to christ, a Pharaoh to pursue us out of Egypt unto Canaan: they Are a rod of God, to turn our rivers of delight (when we Are bewitched with them) into blood;
c-acp n1 cc n2, pc-acp vvi p-acp dt n2 pp-f j n2, pc-acp vvi pno12 vvi p-acp np1, dt np1 pc-acp vvi pno12 av pp-f np1 p-acp np1: pns32 vbr dt n1 pp-f np1, pc-acp vvi po12 n2 pp-f n1 (c-crq pns12 vbr vvn p-acp pno32) p-acp n1;
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they are a worm, to make our Manna stink, when we lust after it:
they Are a worm, to make our Manna stink, when we lust After it:
pns32 vbr dt n1, pc-acp vvi po12 n1 n1, c-crq pns12 vvb p-acp pn31:
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This brought the prodigall Son to his Father, the Israelites from Captivity, the diseased unto Christ.
This brought the prodigal Son to his Father, the Israelites from Captivity, the diseased unto christ.
d vvd dt j-jn n1 p-acp po31 n1, dt np2 p-acp n1, dt j-vvn p-acp np1.
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Is the Arke taken, and the glory of Israel departed, then the House of Ely will begin to think upon God.
Is the Ark taken, and the glory of Israel departed, then the House of Ely will begin to think upon God.
vbz dt n1 vvn, cc dt n1 pp-f np1 vvd, cs dt n1 pp-f np1 vmb vvi pc-acp vvi p-acp np1.
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Is David banished unto Gath? then happy are they that are but dore-keepers in the house of God,
Is David banished unto Gaza? then happy Are they that Are but doorkeepers in the house of God,
vbz np1 vvn p-acp np1? av j vbr pns32 cst vbr p-acp n2 p-acp dt n1 pp-f np1,
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or the sparrowes that may build their nests there.
or the sparrows that may built their nests there.
cc dt n2 cst vmb vvi po32 n2 a-acp.
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Is Israel led into captivity? then will the daughters of Jerusalem hang up their Harps upon the willowes,
Is Israel led into captivity? then will the daughters of Jerusalem hang up their Harps upon the willows,
vbz np1 vvn p-acp n1? av vmb dt n2 pp-f np1 vvb a-acp po32 n2 p-acp dt n2,
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when they remember thee, O Sion. Is any afflicted? then surely they will pray.
when they Remember thee, Oh Sion. Is any afflicted? then surely they will pray.
c-crq pns32 vvb pno21, uh np1. vbz d vvn? av av-j pns32 vmb vvi.
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Thirdly, afflictions are medicinall restoratives, by which sinners may be awaked to recover their health by repentance;
Thirdly, afflictions Are medicinal restoratives, by which Sinners may be awaked to recover their health by Repentance;
ord, n2 vbr j n2, p-acp r-crq n2 vmb vbi vvn pc-acp vvi po32 n1 p-acp n1;
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they are the launcing knife in the Phlebotomie of the soul, to wound us, that neither the Plethora,
they Are the lancing knife in the Phlebotomy of the soul, to wound us, that neither the Plethora,
pns32 vbr dt j-vvg n1 p-acp dt n1 pp-f dt n1, pc-acp vvi pno12, cst dx dt np1,
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or ranknesse of blood, honour, riches, preferment, pleasure, choak and stifle the spirit;
or rankness of blood, honour, riches, preferment, pleasure, choke and stifle the Spirit;
cc n1 pp-f n1, n1, n2, n1, n1, vvb cc vvi dt n1;
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nor the Cacochymia or pestilent humours of sin, as covetousnesse, pride, intemperance, bring us into the Hectick feavour,
nor the Cacochymia or pestilent humours of since, as covetousness, pride, intemperance, bring us into the Hectic favour,
ccx dt fw-gr cc j n2 pp-f n1, c-acp n1, n1, n1, vvb pno12 p-acp dt j n1,
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or incurable disease of hardnesse of heart, rebellion, or sin against the holy Ghost. They are a rod to scourge us in a Lethargy:
or incurable disease of hardness of heart, rebellion, or since against the holy Ghost. They Are a rod to scourge us in a Lethargy:
cc j n1 pp-f n1 pp-f n1, n1, cc n1 p-acp dt j n1. pns32 vbr dt n1 pc-acp vvi pno12 p-acp dt n1:
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As Physicians in a Lethargy use to burn the hair of the patient, and smoak it into his nostrills;
As Physicians in a Lethargy use to burn the hair of the patient, and smoke it into his nostrils;
c-acp n2 p-acp dt n1 vvb pc-acp vvi dt n1 pp-f dt j, cc n1 pn31 p-acp po31 n2;
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so afflictions burn vanities and darling pleasures, which are but as excrements, and casts them as dung into our nostrills:
so afflictions burn vanities and darling pleasures, which Are but as excrements, and Cast them as dung into our nostrils:
av n2 vvb n2 cc j-jn n2, r-crq vbr cc-acp p-acp n2, cc vvz pno32 p-acp n1 p-acp po12 n2:
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They are preparative potions to repentance, pills of contrition, purgations of naturall corruptions, vomits of sin, tents to search our wounds, scarrifications to draw out ill humours.
They Are preparative potions to Repentance, pills of contrition, purgations of natural corruptions, vomits of since, tents to search our wounds, scarrifications to draw out ill humours.
pns32 vbr n1 n2 p-acp n1, n2 pp-f n1, n2 pp-f j n2, n2 pp-f n1, n2 pc-acp vvi po12 n2, n2 pc-acp vvi av j-jn n2.
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And though no afflictions be pleasant for the present, yet afterwards they are cordialls of comfort, restauratives of grace.
And though no afflictions be pleasant for the present, yet afterwards they Are cordials of Comfort, restauratives of grace.
cc cs dx n2 vbb j p-acp dt j, av av pns32 vbr n2 pp-f n1, n2 pp-f n1.
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Thus God taught Miriam by leprosy, to leave her murmuring; he awakened Jonah out of sleep, by casting him into the Sea;
Thus God taught Miriam by leprosy, to leave her murmuring; he awakened Jonah out of sleep, by casting him into the Sea;
av np1 vvd np1 p-acp n1, pc-acp vvi pno31 vvg; pns31 vvn np1 av pp-f n1, p-acp vvg pno31 p-acp dt n1;
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he cured Zacharie of his infidelity, by striking him with dumbnesse; delivered Saul from his evill course by blindnesse;
he cured Zacharias of his infidelity, by striking him with dumbness; Delivered Saul from his evil course by blindness;
pns31 vvn np1 pp-f po31 n1, p-acp vvg pno31 p-acp n1; vvn np1 p-acp po31 j-jn n1 p-acp n1;
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David from pride, by the plague; cured him of adultery, by killing the child. Blessed is the man whom the Lord thus correcteth.David from pride, by the plague; cured him of adultery, by killing the child. Blessed is the man whom the Lord thus Correcteth.
np1 p-acp n1, p-acp dt n1; vvd pno31 pp-f n1, p-acp vvg dt n1. j-vvn vbz dt n1 ro-crq dt n1 av vvz.
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Fourthly, as afflictions are restauratives for maladies by-past, so they are preservatives and antidores to prevent the evill to come.
Fourthly, as afflictions Are restauratives for maladies bypast, so they Are preservatives and antidores to prevent the evil to come.
ord, c-acp n2 vbr n2 p-acp n2 j, av pns32 vbr n2 cc n2 pc-acp vvi dt j-jn pc-acp vvi.
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As a man, whose blood is consumed in a lingring feavour, is not so apt to take the pestilence,
As a man, whose blood is consumed in a lingering favour, is not so apt to take the pestilence,
p-acp dt n1, rg-crq n1 vbz vvn p-acp dt j-vvg n1, vbz xx av j pc-acp vvi dt n1,
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so neither a man afflicted, to be puffed up with pride, or burn with lust, he need not fear the swelling of that Carbuncle.
so neither a man afflicted, to be puffed up with pride, or burn with lust, he need not Fear the swelling of that Carbuncle.
av av-d dt n1 vvn, pc-acp vbi vvn a-acp p-acp n1, cc vvi p-acp n1, pns31 vvb xx vvb dt n-vvg pp-f d n1.
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They are salt to hinder us from putrefaction, a stormie winde to save our standing pools from corruption, a fiery Cherubim, to keep us out of the forbidden paradise of sin:
They Are salt to hinder us from putrefaction, a stormy wind to save our standing pools from corruption, a fiery Cherubin, to keep us out of the forbidden paradise of since:
pns32 vbr n1 pc-acp vvi pno12 p-acp n1, dt j n1 pc-acp vvi po12 j-vvg n2 p-acp n1, dt j n1, pc-acp vvi pno12 av pp-f dt j-vvn n1 pp-f n1:
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As the golden hair was to Nisus, a safeguard from his enemies, so the crosse of affliction armes from the flesh, the world, and the devill.
As the golden hair was to Nisus, a safeguard from his enemies, so the cross of affliction arms from the Flesh, the world, and the Devil.
c-acp dt j n1 vbds p-acp np1, dt n1 p-acp po31 n2, av dt n1 pp-f n1 n2 p-acp dt n1, dt n1, cc dt n1.
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As is said in the Fable of Achilles, so far as he was dipped in the water,
As is said in the Fable of Achilles, so Far as he was dipped in the water,
p-acp vbz vvn p-acp dt n1 pp-f np1, av av-j c-acp pns31 vbds vvn p-acp dt n1,
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so far he was unpiercible by any weapon;
so Far he was unpiercible by any weapon;
av av-j pns31 vbds j p-acp d n1;
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so far as we are plunged in the waters of Marah, our spirituall enemies have lesse power over us.
so Far as we Are plunged in the waters of Marah, our spiritual enemies have less power over us.
av av-j c-acp pns12 vbr vvn p-acp dt n2 pp-f np1, po12 j n2 vhb dc n1 p-acp pno12.
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God sent an Angell of Satan to buffet Paul, not so much for any evill he had done,
God sent an Angel of Satan to buffet Paul, not so much for any evil he had done,
np1 vvd dt n1 pp-f np1 pc-acp vvi np1, xx av av-d c-acp d n-jn pns31 vhd vdn,
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as to prevent sin for the time to come, lest through the abundance of revelations, he should be exalted above measure.
as to prevent since for the time to come, lest through the abundance of revelations, he should be exalted above measure.
c-acp pc-acp vvi n1 p-acp dt n1 pc-acp vvi, cs p-acp dt n1 pp-f n2, pns31 vmd vbi vvn p-acp n1.
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If God inflict upon us malum poenae, the evill of punishment, it is to prevent malum culpae, the evill of sin.
If God inflict upon us malum Poenae, the evil of punishment, it is to prevent malum Culpae, the evil of since.
cs np1 vvb p-acp pno12 fw-la fw-la, dt n-jn pp-f n1, pn31 vbz pc-acp vvi fw-la fw-la, dt n-jn pp-f n1.
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Fiftly, by afflictions we are prepared and polished for Heaven, that as the one scale of tribulation presses us down, the other of grace may mount us up.
Fifty, by afflictions we Are prepared and polished for Heaven, that as the one scale of tribulation presses us down, the other of grace may mount us up.
ord, p-acp n2 pns12 vbr vvn cc j-vvn p-acp n1, cst p-acp dt crd n1 pp-f n1 vvz pno12 a-acp, dt n-jn pp-f n1 vmb vvi pno12 a-acp.
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Our Oyle of grace is a quintessence, that must be extracted by fire, our cordiall waters of comfort by distillation, our Grapes squeazed in the Wine-presse of sorrow, our Wheat flayled in the threshing-floor of tribulation, our Flowre grinded between the milstones of pressure:
Our Oil of grace is a quintessence, that must be extracted by fire, our cordial waters of Comfort by distillation, our Grapes squeezed in the Winepress of sorrow, our Wheat flayled in the Threshing-floor of tribulation, our Flower grinded between the millstones of pressure:
po12 n1 pp-f n1 vbz dt n1, cst vmb vbi vvn p-acp n1, po12 j n2 pp-f n1 p-acp n1, po12 n2 vvn p-acp dt j pp-f n1, po12 n1 vvd p-acp dt n1 pp-f n1, po12 n1 vvn p-acp dt n2 pp-f n1:
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We are Gold that must be purified seven times in the Furnace, before we be carryed into the Sanctuary;
We Are Gold that must be purified seven times in the Furnace, before we be carried into the Sanctuary;
pns12 vbr n1 cst vmb vbi vvn crd n2 p-acp dt n1, c-acp pns12 vbb vvn p-acp dt n1;
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Trees that must be pruned, before they bring forth any fruit;
Trees that must be pruned, before they bring forth any fruit;
n2 cst vmb vbi vvn, c-acp pns32 vvb av d n1;
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living Stones, that must be polished and hammered, before they be brought into the heavenly Ierusalem: So that to a Christian, all his whole life is as it were a threshing, death is the fan to winnow the pure wheat from the chaffe, that we may be gathered into the heavenly Granary, where no unclean thing shall enter.
living Stones, that must be polished and hammered, before they be brought into the heavenly Ierusalem: So that to a Christian, all his Whole life is as it were a threshing, death is the fan to winnow the pure wheat from the chaff, that we may be gathered into the heavenly Granary, where no unclean thing shall enter.
vvg n2, cst vmb vbi vvn cc vvn, c-acp pns32 vbb vvn p-acp dt j np1: av cst p-acp dt njp, d po31 j-jn n1 vbz c-acp pn31 vbdr dt vvg, n1 vbz dt n1 pc-acp vvi dt j n1 p-acp dt n1, cst pns12 vmb vbi vvn p-acp dt j n1, c-crq dx j n1 vmb vvi.
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Well then, if every Christian must feel the sting of these fiery Serpents, before he come at Canaan, learn we to make account of them, not murmur, mutter, wonder at them.
Well then, if every Christian must feel the sting of these fiery Serpents, before he come At Canaan, Learn we to make account of them, not murmur, mutter, wonder At them.
av av, cs d np1 vmb vvi dt n1 pp-f d j n2, c-acp pns31 vvb p-acp np1, vvb pns12 pc-acp vvi n1 pp-f pno32, xx n1, vvb, vvb p-acp pno32.
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In this vale of tears, we must look to be fed with the bread of affliction, to drink the bitter water, gall, wormwood,
In this vale of tears, we must look to be fed with the bred of affliction, to drink the bitter water, Gall, wormwood,
p-acp d n1 pp-f n2, pns12 vmb vvi pc-acp vbi vvn p-acp dt n1 pp-f n1, pc-acp vvi dt j n1, n1, n1,
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and eat the soure grape of sorrow.
and eat the sour grape of sorrow.
cc vvi dt j n1 pp-f n1.
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Shall the heavens mourn, the clouds shed their tears, the earth tremble, the fruits be blasted, the sea rage, the creatures groan for our sins, and we not sympathize with them? Shall the Prophets and Apostles go through the fire, the Martyrs have their robes dyed in scarlet, our Saviour sweat water and blood, conflict with hell, Satan, death,
Shall the heavens mourn, the Clouds shed their tears, the earth tremble, the fruits be blasted, the sea rage, the creatures groan for our Sins, and we not sympathise with them? Shall the prophets and Apostles go through the fire, the Martyrs have their robes died in scarlet, our Saviour sweat water and blood, conflict with hell, Satan, death,
vmb dt n2 vvb, dt n2 vvb po32 n2, dt n1 vvb, dt n2 vbb vvn, dt n1 n1, dt n2 vvb p-acp po12 n2, cc pns12 xx vvi p-acp pno32? vmb dt n2 cc n2 vvb p-acp dt n1, dt n2 vhb po32 n2 vvd p-acp j-jn, po12 n1 vvb n1 cc n1, n1 p-acp n1, np1, n1,
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and we go to heaven in a bed of roses, tread on carpets, ride still in triumph upon the wings of pleasure? True it is, in former times, we enjoyed Halcyon daies of peace, sitting under our own Vines and Fig-trees, singing the song of Sion, and tuning our own harps in a melodious harmony, having no Townes but Salems, no men but friends;
and we go to heaven in a Bed of roses, tread on carpets, ride still in triumph upon the wings of pleasure? True it is, in former times, we enjoyed Halcyon days of peace, sitting under our own Vines and Figtrees, singing the song of Sion, and tuning our own harps in a melodious harmony, having no Towns but Salems, no men but Friends;
cc pns12 vvb p-acp n1 p-acp dt n1 pp-f n2, vvb p-acp n2, vvb av p-acp n1 p-acp dt n2 pp-f n1? j pn31 vbz, p-acp j n2, pns12 vvd n1 n2 pp-f n1, vvg p-acp po12 d n2 cc n2, vvg dt n1 pp-f np1, cc vvg po12 d n2 p-acp dt j n1, vhg dx n2 p-acp npg1, dx n2 p-acp n2;
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if we had gone into the fields, we should have seen no spears but standing corn, have heard no drums but tabrets, no out-cries,
if we had gone into the fields, we should have seen no spears but standing corn, have herd no drums but tabrets, no Outcries,
cs pns12 vhd vvn p-acp dt n2, pns12 vmd vhi vvn dx n2 p-acp vvg n1, vhb vvn dx n2 p-acp n2-jn, dx n2,
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but harvest-homes, had no years but of Jubilee, no daies but of rejoycing.
but harvest-homes, had no Years but of Jubilee, no days but of rejoicing.
cc-acp n2-an, vhd dx n2 p-acp pp-f n1, dx n2 p-acp pp-f vvg.
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But now of a long continuance, (by reason of our unthankfulnesse) all places have become Aceldamaes, houses of blood, fields of blood, ditches of blood, towns of blood, Churches of blood, in this land, that was once Insula pacis, an Island of peace.
But now of a long Continuance, (by reason of our unthankfulness) all places have become Aceldama's, houses of blood, fields of blood, ditches of blood, Towns of blood, Churches of blood, in this land, that was once Insula pacis, an Island of peace.
p-acp av pp-f dt j n1, (p-acp n1 pp-f po12 n1) d n2 vhb vvn n2, n2 pp-f n1, n2 pp-f n1, n2 pp-f n1, n2 pp-f n1, n2 pp-f n1, p-acp d n1, cst vbds a-acp fw-la fw-la, dt n1 pp-f n1.
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Lord water our eyes with tears of godly sorrow, like Gideon 's fleece, while others are drie, that we may be drie,
Lord water our eyes with tears of godly sorrow, like gideon is fleece, while Others Are dry, that we may be dry,
n1 n1 po12 n2 p-acp n2 pp-f j n1, av-j np1 vbz n1, cs n2-jn vbr j, cst pns12 vmb vbi j,
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& saved from those waters of afflictions, wherein others are drowned;
& saved from those waters of afflictions, wherein Others Are drowned;
cc vvd p-acp d n2 pp-f n2, c-crq n2-jn vbr vvn;
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beget in us fruits of contrition worthy of repentance, and then repent, that thou hast sent this spirit of division, and destroying Angell amongst us.
beget in us fruits of contrition worthy of Repentance, and then Repent, that thou hast sent this Spirit of division, and destroying Angel among us.
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Secondly, this necessity of afflictions, may comfort Gods children in all troubles, on this consideration, that afflictions are sent of God, consecrated by his Son Jesus Christ, suffered of all Saints that are now triumphant in Heaven;
Secondly, this necessity of afflictions, may Comfort God's children in all Troubles, on this consideration, that afflictions Are sent of God, consecrated by his Son jesus christ, suffered of all Saints that Are now triumphant in Heaven;
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that he that sowes in tears, shall reap in joy;
that he that sows in tears, shall reap in joy;
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that he that wears a Crown of thorns with Christ here, shall wear a Crown of glory with him in heaven hereafter:
that he that wears a Crown of thorns with christ Here, shall wear a Crown of glory with him in heaven hereafter:
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Seriously meditating in our hearts, that God afflicts us not in fury, but in mercy, and that for these ends: 1. That he may draw us from the Love of the world. 2. That he may cure our spirituall sicknesses. 3. That he may preserve us from fearfull falling into damnable sins. 4. That he may deliver us from the wrath to come,
Seriously meditating in our hearts, that God afflicts us not in fury, but in mercy, and that for these ends: 1. That he may draw us from the Love of the world. 2. That he may cure our spiritual Sicknesses. 3. That he may preserve us from fearful falling into damnable Sins. 4. That he may deliver us from the wrath to come,
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and the torments of hell. 5. To try and examine the sincerity of our faith. 6. To make us run unto God, the fountain of living waters. 7. That God might shew his outstreched arme in delivering us. 8. That they may be sanctified to the increase of our glory.
and the torments of hell. 5. To try and examine the sincerity of our faith. 6. To make us run unto God, the fountain of living waters. 7. That God might show his outstreched arm in delivering us. 8. That they may be sanctified to the increase of our glory.
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Now our afflictions are of two sorts, either internall in soul, or externall; these, either in our names, or in our goods, or in our persons;
Now our afflictions Are of two sorts, either internal in soul, or external; these, either in our names, or in our goods, or in our Persons;
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here we have comfort against all:
Here we have Comfort against all:
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Is any in prison? look upon the Irons entring into Joseph 's soul, and yet delivered.
Is any in prison? look upon the Irons entering into Joseph is soul, and yet Delivered.
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Is any in banishment? look upon David, restored from thence to a Kingdom.
Is any in banishment? look upon David, restored from thence to a Kingdom.
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Is any hungred, starved, naked, full of soars? look upon Lazarus in Abraham 's bosome.
Is any hungered, starved, naked, full of soars? look upon Lazarus in Abraham is bosom.
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Is any afflicted with losse of goods, health, children? look upon Job 's triumph after misery.
Is any afflicted with loss of goods, health, children? look upon Job is triumph After misery.
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Does any suffer for conscience sake? look upon the crowned Martyrs in heaven. Is any a man of sorrowes? look upon Christ, before whose Throne, Angells, Saints,
Does any suffer for conscience sake? look upon the crowned Martyrs in heaven. Is any a man of sorrows? look upon christ, before whose Throne, Angels, Saints,
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and Cherubims, throw down their Crownes and Palms of glory.
and Cherubims, throw down their Crowns and Palms of glory.
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Thirdly, the necessity of afflictions may teach us, not basely to fear them, but rather fear sin, that laies us naked to Gods fierce indignation,
Thirdly, the necessity of afflictions may teach us, not basely to Fear them, but rather Fear since, that lays us naked to God's fierce Indignation,
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and the malice of our enemies; fear indiscretion, that creates unto us many needlesse troubles; fear superstition and ignorance, for that makes a man mistake his cause;
and the malice of our enemies; Fear indiscretion, that creates unto us many needless Troubles; Fear Superstition and ignorance, for that makes a man mistake his cause;
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fear singularity and presumption, so as to rest upon our own sufficiency. These are worse then affliction, as much as the sin is worse then the punishment.
Fear singularity and presumption, so as to rest upon our own sufficiency. These Are Worse then affliction, as much as the since is Worse then the punishment.
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Fourthly, the necessity of them, may make us lift up our eyes at Him, that rules the wheel of providence.
Fourthly, the necessity of them, may make us lift up our eyes At Him, that rules the wheel of providence.
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No affliction springs out of the dust, but comes from God; he hath tempered the cup, and said, Drink this;
No affliction springs out of the dust, but comes from God; he hath tempered the cup, and said, Drink this;
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Christ could not escape it, though he besought it thrice with tears, and then shall we? Our sins deserved afflictions to the full, God turned them to our good.
christ could not escape it, though he besought it thrice with tears, and then shall we? Our Sins deserved afflictions to the full, God turned them to our good.
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Moses at the first called the Rod his, but when he had wrought miracles with it, it was God's:Moses At the First called the Rod his, but when he had wrought Miracles with it, it was God's:
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The rod of affliction is Gods, let us therefore kisse it; Thy rod and thy staffe (saith David) hath comforted me.
The rod of affliction is God's, let us Therefore kiss it; Thy rod and thy staff (Says David) hath comforted me.
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Swine feed upon Acorns, and look not up at the Tree; Doggs snarl at the stone, and mind not the hand that threw it:
Swine feed upon Acorns, and look not up At the Tree; Dogs snarl At the stone, and mind not the hand that threw it:
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But David minded Shimei not so much that cursed him, as God that sent that shame upon him.
But David minded Shimei not so much that cursed him, as God that sent that shame upon him.
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A Christian that makes this right use of afflictions, is the worlds wonder, with the bush, in which Jehovah appeared to Moses, he burns, and yet consumes not.
A Christian that makes this right use of afflictions, is the world's wonder, with the bush, in which Jehovah appeared to Moses, he burns, and yet consumes not.
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Hananiah the false Prophet broke off the timber yoke from Jeremie 's neck, but had one of iron put upon his own.Hananiah the false Prophet broke off the timber yoke from Jeremiah is neck, but had one of iron put upon his own.
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He that burnes God's Rod, shall be beatt with Scorpions.
He that burns God's Rod, shall be beatt with Scorpions.
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Fifthly, if this life be a passage through the wildernesse of afflictions, then here we are not perfect as we would be.
Fifthly, if this life be a passage through the Wilderness of afflictions, then Here we Are not perfect as we would be.
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The word is, NONLATINALPHABET, passe through afflictions; Every passage is a motion, every motion (as the Philosopher said) is NONLATINALPHABET,
The word is,, pass through afflictions; Every passage is a motion, every motion (as the Philosopher said) is,
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an imperfect act, moving for an end, running for a goal; this end, this goal, is the Kingdom of God;
an imperfect act, moving for an end, running for a goal; this end, this goal, is the Kingdom of God;
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for, We must through much affliction enter into the Kingdom of God.
for, We must through much affliction enter into the Kingdom of God.
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So the second Proposition offers it selfe, That through these afflictions, or waters of Marah, we shall at length come to heaven.
So the second Proposition offers it self, That through these afflictions, or waters of Marah, we shall At length come to heaven.
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This is somewhat sweeter, and sugars the former, therefore I beseech you observe it. For a storm here, we shall have a calm;
This is somewhat Sweeten, and sugars the former, Therefore I beseech you observe it. For a storm Here, we shall have a Cam;
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for Christ's crosse, an eternall Crown; our nights of mourning shall be turned into Halcyon daies;
for Christ's cross, an Eternal Crown; our nights of mourning shall be turned into Halcyon days;
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for months of affliction, we shall have years of jubilee; for a rod of correction, we shall have a palme of victory;
for months of affliction, we shall have Years of jubilee; for a rod of correction, we shall have a palm of victory;
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our mournfull Elegies of lamentation, shall be turned into Hallelujah's of consolation.
our mournful Elegies of lamentation, shall be turned into Hallelujah's of consolation.
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With this, Athanasius comforted the Saints under Iulian 's persecution, that affliction was but nubecula citò transitura, a storm that would quickly end in a sunshine or calm:
With this, Athanasius comforted the Saints under Iulian is persecution, that affliction was but nubecula citò transitura, a storm that would quickly end in a sunshine or Cam:
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So did our Saviour his disciples, Matth. 5. 10. Blessed are they that suffer persecution for righteousnesse sake,
So did our Saviour his Disciples, Matthew 5. 10. Blessed Are they that suffer persecution for righteousness sake,
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for theirs is the Kingdom of heaven: for theirs is the Kingdom of heaven:
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Nay, as if they were already in the suburbs of glory, v. 12. Rejoyce and be exceeding glad,
Nay, as if they were already in the suburbs of glory, v. 12. Rejoice and be exceeding glad,
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for great is your reward in heaven. for great is your reward in heaven.
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Take up the perspective glasse of Faith, and look towards Heaven, and there you shall see the noble Army of Martyrs, Prophets, Apostles, Evangelists, set down with Abraham, Isaac, and Iacob in the Kingdome of God;
Take up the perspective glass of Faith, and look towards Heaven, and there you shall see the noble Army of Martyrs, prophets, Apostles, Evangelists, Set down with Abraham, Isaac, and Iacob in the Kingdom of God;
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yet, if you look at their journall towards heaven, you may trace them by their blood.
yet, if you look At their Journal towards heaven, you may trace them by their blood.
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These afflictions are sometimes called NONLATINALPHABET, passions, but such passions as are NONLATINALPHABET, lessons of no lesse than Christ and his kingdome.
These afflictions Are sometime called, passion, but such passion as Are, Lessons of no less than christ and his Kingdom.
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Here they are called NONLATINALPHABET, of straitnesse, elsewhere NONLATINALPHABET, of narrownesse; Matth. 7. 14. NONLATINALPHABET, strait is the gate, NONLATINALPHABET, narrow is the way:
Here they Are called, of straitness, elsewhere, of narrowness; Matthew 7. 14., strait is the gate,, narrow is the Way:
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But it is NONLATINALPHABET, leading unto life, into a heavenly Canaan, that flowes with milk and hony.
But it is, leading unto life, into a heavenly Canaan, that flows with milk and honey.
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Hony in the Bee is not without the sting, neither the Kingdome of God without affliction;
Honey in the Bee is not without the sting, neither the Kingdom of God without affliction;
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2 Cor. 4. 17. we have an unparallel'd parallelism of these two, This light affliction which is but for a moment, worketh for us a far more exceeding great, and eternall weight of glory.
2 Cor. 4. 17. we have an unparalleled parallelism of these two, This Light affliction which is but for a moment, works for us a Far more exceeding great, and Eternal weight of glory.
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Here they are both cast into the scales, and their weights duely poysed, where first consider the difference between the subjects,
Here they Are both cast into the scales, and their weights duly poised, where First Consider the difference between the subject's,
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or things weighed, NONLATINALPHABET, worldly affliction is cast into the one scale, and NONLATINALPHABET, heavenly glory, into the other.
or things weighed,, worldly affliction is cast into the one scale, and, heavenly glory, into the other.
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Secondly, their quantities, and that either durationis, of continuance, affliction is NONLATINALPHABET, momentary, for a day; glory is NONLATINALPHABET, everlasting, for ever, or molis, of weight; affliction is NONLATINALPHABET, light, easie, supportable;
Secondly, their quantities, and that either durationis, of Continuance, affliction is, momentary, for a day; glory is, everlasting, for ever, or Molis, of weight; affliction is, Light, easy, supportable;
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but glory is NONLATINALPHABET, heavie, weighty, beyond all possible Epithite, superlatively great;
but glory is, heavy, weighty, beyond all possible Epithet, superlatively great;
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a phrase, able to challenge all the profane Writers in the world, neither Sophocles his high buskin,
a phrase, able to challenge all the profane Writers in the world, neither Sophocles his high buskin,
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1696
nor Demosthenes his lofty strain, is able to come neer it.
nor Demosthenes his lofty strain, is able to come near it.
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Lastly, it's amplified by the act, NONLATINALPHABET, it works forth, which is as it were the Trutina or pin to turn the beam of the scales, where affliction hath no more proportion to glory,
Lastly, it's amplified by the act,, it works forth, which is as it were the Trutina or pin to turn the beam of the scales, where affliction hath no more proportion to glory,
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1698
than the drop of a bucket to the whole Ocean, or the dust of the ballance hath to a mountain.
than the drop of a bucket to the Whole Ocean, or the dust of the balance hath to a mountain.
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This then may serve for a ground of comfort to every soul, distressed with the tedious bitternesse of this life;
This then may serve for a ground of Comfort to every soul, distressed with the tedious bitterness of this life;
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for short sorrow here, we shall have eternall joy; for a little hunger, an eternall banquet;
for short sorrow Here, we shall have Eternal joy; for a little hunger, an Eternal banquet;
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1701
for light sicknesse and affliction, everlasting health and salvation; for a little imprisonment, endlesse liberty; for disgrace, glory:
for Light sickness and affliction, everlasting health and salvation; for a little imprisonment, endless liberty; for disgrace, glory:
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1702
In stead of the wicked to oppresse and afflict them, they shall have the Angells and Saints to comfort and solace them;
In stead of the wicked to oppress and afflict them, they shall have the Angels and Saints to Comfort and solace them;
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in stead of Satan to torment and tempt them, they shall have Christ Jesus to ravish and affect them.
in stead of Satan to torment and tempt them, they shall have christ jesus to ravish and affect them.
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Joseph's prison shal be turned into a palace, Daniel 's Lion's den, into the presence of the Lion of the Tribe of Judah; the three Children's hot fiery furnace, into the new Ierusalem of pure gold;
Joseph's prison shall be turned into a palace, daniel is Lion's den, into the presence of the lion of the Tribe of Judah; the three Children's hight fiery furnace, into the new Ierusalem of pure gold;
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David 's Gath, into the Tabernacle of the living God.David is Gaza, into the Tabernacle of the living God.
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Obj. But shall every affliction bring the patient to the Kingdome of God? shall the frenzie of Cain, ter•our of Iudas, horour of Achitophel, trembling of Felix, be turned into triumph?Object But shall every affliction bring the patient to the Kingdom of God? shall the frenzy of Cain, ter•our of Iudas, horour of Ahithophel, trembling of Felix, be turned into triumph?
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Ans. No, afflictions to the wicked are like often baiting to some beasts, which grow mad at the stake,Ans. No, afflictions to the wicked Are like often baiting to Some beasts, which grow mad At the stake,
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and makes them worse, specially if the cause be bad.
and makes them Worse, specially if the cause be bad.
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It was a golden saying of St. Austin, and I hope we are all of his minde, Non ex passione certa justitia, It's not suffering, that makes a cause righteous;
It was a golden saying of Saint Austin, and I hope we Are all of his mind, Non ex passion Certa justitia, It's not suffering, that makes a cause righteous;
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sed ex justitia gloriosa passio, but its righteousnesse that makes sufferings glorious.said ex justitia gloriosa passio, but its righteousness that makes sufferings glorious.
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It was well observed by Saint Cyprian, that the first Martyrs that suffered for Christ, were Innocents;
It was well observed by Saint Cyprian, that the First Martyrs that suffered for christ, were Innocents;
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and as well said, Non supplicium, sed causa facit Martyrem, Not the punishment, but the cause maketh the Martyr.
and as well said, Non supplicium, sed causa facit Martyr, Not the punishment, but the cause makes the Martyr.
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Who suffered more then the Cicumcelliones, those Donatists, in this Father's time, and yet no Crown.
Who suffered more then the Cicumcelliones, those Donatists, in this Father's time, and yet no Crown.
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How many are there, who when they are punished for their misdemeanours, do lift up a hideous noise like Swine,
How many Are there, who when they Are punished for their misdemeanours, do lift up a hideous noise like Swine,
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and cry out, They are persecuted? Hujus farinae, of this leaven are our Ranters, Quakers, Levellers;
and cry out, They Are persecuted? Hujus farinae, of this leaven Are our Ranters, Quakers, Levellers;
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their language you know is persecution altogether, and when they suffer for their opinions, or rather disordered practises, they are persecuted they say for their consciences;
their language you know is persecution altogether, and when they suffer for their opinions, or rather disordered practises, they Are persecuted they say for their Consciences;
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as if every conceit were conscience, every groundlesse opinion religion. We must not measure the cause by the sufferings, but the sufferings by the cause;
as if every conceit were conscience, every groundless opinion Religion. We must not measure the cause by the sufferings, but the sufferings by the cause;
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for, unlesse a mans cause be good, his conscience good, and his carriage in some measure good too, his sufferings will amount to no more,
for, unless a men cause be good, his conscience good, and his carriage in Some measure good too, his sufferings will amount to no more,
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then a condigne punishment, unlesse the end crown all;
then a condign punishment, unless the end crown all;
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which makes St. Cyprian and St. Jero•• say, That the Thiefe's suffering on the Crosse, was turned to Martyrdom.
which makes Saint Cyprian and Saint Jero•• say, That the Thief's suffering on the Cross, was turned to Martyrdom.
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What if then in a good cause, thus circumstanc'd, our afflictions (as in the Text) be NONLATINALPHABET, many, no single appellation,
What if then in a good cause, thus circumstanced, our afflictions (as in the Text) be, many, no single appellation,
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but a compound of all cruelty, nomen multitud•nis, like the possessed that lived amongst the Graves, her name is Legion, NONLATINALPHABET, because they are many; her Pavilion hung about with trophies of death, fetters and whips, racks and strapadoes, halters and swords, stakes and fire.
but a compound of all cruelty, Nome multitud•nis, like the possessed that lived among the Graves, her name is Legion,, Because they Are many; her Pavilion hung about with trophies of death, fetters and whips, racks and strappadoes, halters and swords, stakes and fire.
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What if one affliction still treads on the heel of another, and where the old went off, new scenes of miseries have taken up their cues? here is NONLATINALPHABET, a Kingdome that will recompense all.
What if one affliction still treads on the heel of Another, and where the old went off, new scenes of misery's have taken up their cues? Here is, a Kingdom that will recompense all.
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It pitties me when I read what those Romans, Cocles, Mutii, Curtii, Decii;
It pities me when I read what those Roman, Cocles, Mutii, Curtii, Decii;
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1725
what those Graecians, the people of Marathonia, Salamina, Plataea, and Thermopol• endured, toget them a fading name upon earth, that we Christians should not do as much,
what those Greeks, the people of Marathon, Salamis, Plataea, and Thermopol• endured, toget them a fading name upon earth, that we Christians should not do as much,
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or more, for this NONLATINALPHABET, Kingdome of God; a Kingdome, in regard of the dignity of it;
or more, for this, Kingdom of God; a Kingdom, in regard of the dignity of it;
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of God, in regard of the author and giver of it; one Kingdome, but the estates are two, one Militant, another Triumphant, of Grace, of Glory;
of God, in regard of the author and giver of it; one Kingdom, but the estates Are two, one Militant, Another Triumphant, of Grace, of Glory;
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one in substance, varying in degrees, but not an earthly, not a fading Kingdome, but NONLATINALPHABET, of God.
one in substance, varying in Degrees, but not an earthly, not a fading Kingdom, but, of God.
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Herod was a King, so was Ahab; Jezabel was daughter, wife, mother, sister, to Kings, and yet still afflicted:Herod was a King, so was Ahab; Jezebel was daughter, wife, mother, sister, to Kings, and yet still afflicted:
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Alexander wept, when he had all the Crowns and Scepters in the world, (piled as it were at his gates) that there were no more to be subdued.Alexander wept, when he had all the Crowns and Sceptres in the world, (piled as it were At his gates) that there were no more to be subdued.
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Godfrey of Bollene refused to be crowned at Jerusalem with a Crown of Gold, where our Saviour was crowned with Thorns.Godfrey of Bollene refused to be crowned At Jerusalem with a Crown of Gold, where our Saviour was crowned with Thorns.
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'Tis only this Kingdome of God, that can wipe all tears from our eyes.
It's only this Kingdom of God, that can wipe all tears from our eyes.
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Go then a pilgrimage to this holy Land, Heaven is feisable, and more easie to be attained then an earthly Kingdom;
Go then a pilgrimage to this holy Land, Heaven is feisable, and more easy to be attained then an earthly Kingdom;
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here we cannot all be Kings, there are not Kingdoms enough; but lo, in Heaven, there is none under the degree of a King:
Here we cannot all be Kings, there Are not Kingdoms enough; but lo, in Heaven, there is none under the degree of a King:
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And in this Kingdome, Revel. 21. the Metropolis or chiefe City is of pure gold, the walls of Jasper, having twelve foundations of twelve pretious stones, twelve gates made of twelve pearles, every gate of severall pearl.
And in this Kingdom, Revel. 21. the Metropolis or chief city is of pure gold, the walls of Jasper, having twelve foundations of twelve precious stones, twelve gates made of twelve Pearls, every gate of several pearl.
cc p-acp d n1, vvb. crd dt n1 cc j-jn n1 vbz pp-f j n1, dt n2 pp-f n1, vhg crd n2 pp-f crd j n2, crd n2 vvn pp-f crd n2, d n1 pp-f j n1.
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The streets of the city paved with gold, interlaid with pearls and diamonds.
The streets of the City paved with gold, interlaid with Pearls and diamonds.
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1737
The light of this city is the splendour of Christ himselfe in the midst thereof, from whose throne issues a river of water as clear as crystall, to refresh the city;
The Light of this City is the splendour of christ himself in the midst thereof, from whose throne issues a river of water as clear as crystal, to refresh the City;
dt n1 pp-f d n1 vbz dt n1 pp-f np1 px31 p-acp dt n1 av, p-acp rg-crq n1 vvz dt n1 pp-f n1 c-acp j c-acp n1, pc-acp vvi dt n1;
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and on both sides of the banks there growes a tree of life, bearing continually twelve kindes of fruit.
and on both sides of the banks there grows a tree of life, bearing continually twelve Kinds of fruit.
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Into this city no darknesse, nor any unclean thing shall enter. Into this City no darkness, nor any unclean thing shall enter.
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1740
Now, afflicted soul, tell me, thou that wouldst upon earth have wondered with the Queen of Sheba, at Solomon in his royalty;
Now, afflicted soul, tell me, thou that Wouldst upon earth have wondered with the Queen of Sheba, At Solomon in his royalty;
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1741
at the Grand Sultan going to his Seraglio; at the Pope in his Procession;
At the Grand Sultan going to his Seraglio; At the Pope in his Procession;
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1742
tell me how thou wilt wonder and glory, to see that wonderfull glory, that neither eye hath seen, ear hath heard,
tell me how thou wilt wonder and glory, to see that wonderful glory, that neither eye hath seen, ear hath herd,
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nor hath entered into the heart of man. Which glory, God of his mercy bring us all unto.
nor hath entered into the heart of man. Which glory, God of his mercy bring us all unto.
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NONLATINALPHABET. A SERMON, Preached the fourth day of June, 1656. at the Funerall Obsequies of James Parry, Gent. The Text, 1 Sam. 3. 18. And Samuel told him every whit, and hid nothing from him;
. A SERMON, Preached the fourth day of June, 1656. At the Funeral Obsequies of James Parry, Gent. The Text, 1 Sam. 3. 18. And Samuel told him every whit, and hid nothing from him;
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and he said, It is the Lord, let him do what seemeth him good.
and he said, It is the Lord, let him do what seems him good.
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HEre we have a divine Oracle, sent, not from Daphne or Delphos, but from the Tabernacle of God at Shilo, wherein two things specially remarkable are couchant:
Here we have a divine Oracle, sent, not from Daphne or Delphos, but from the Tabernacle of God At Shilo, wherein two things specially remarkable Are couchant:
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First, Samuel 's Revelation, And Samuel told him every whit, and hid nothing from him.
First, Samuel is Revelation, And Samuel told him every whit, and hid nothing from him.
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Secondly, Eli 's Acceptation, And he said, It is the Lord, let him do what seemeth him good.
Secondly, Eli is Acceptation, And he said, It is the Lord, let him do what seems him good.
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It is the Lord, there is his humble confession. Let him do what seemeth him good, there is his patient submission.It is the Lord, there is his humble Confessi. Let him do what seems him good, there is his patient submission.
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In the former branch is considerable, first, the Persons, which are two, the one young Samuel revealing, who by this occasion received primam tonsuram, his first unction to prophecy;
In the former branch is considerable, First, the Persons, which Are two, the one young Samuel revealing, who by this occasion received primam tonsuram, his First unction to prophecy;
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the other is old Eli, who like Sexagenarius de ponte, as his bodily, so his spirituall eyes grew dim;
the other is old Eli, who like Sexagenarius de ponte, as his bodily, so his spiritual eyes grew dim;
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for, 1 Sam. 3. 1. The word of the Lord was pretious in those daies, there was no open vision.
for, 1 Sam. 3. 1. The word of the Lord was precious in those days, there was no open vision.
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1753
Secondly, we have the thing revealed, which is either the sin, or the punishment of sin;
Secondly, we have the thing revealed, which is either the since, or the punishment of since;
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1754
sin, either the father Eli 's, for not correcting and chastising his sons;
since, either the father Eli is, for not correcting and chastising his Sons;
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or the sin of his sons, Hophni and Phinehas, who being Priests of the Lord, 1 Sam. 2. 12. were sons of Beliall, knew not the Lord;
or the since of his Sons, Hophni and Phinehas, who being Priests of the Lord, 1 Sam. 2. 12. were Sons of Belial, knew not the Lord;
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1756
by their rapine made men abhor the daily sacrifice. 17. lay with the women that assembled at the dore of the Tabernacle of the Congregation, 22. The punishment of sin either threatned first by a man of God, not otherwise named, 1 Sam. 2. 27. secondly, by Samuel himselfe, that the Lord would cut off the whole family of Eli from the priesthood,
by their rapine made men abhor the daily sacrifice. 17. lay with the women that assembled At the door of the Tabernacle of the Congregation, 22. The punishment of since either threatened First by a man of God, not otherwise nam, 1 Sam. 2. 27. secondly, by Samuel himself, that the Lord would Cut off the Whole family of Eli from the priesthood,
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and that the iniquity of his house should not be purged with sacrifice nor offering for ever, 1 Sam. 3. 14. Or executed in the fourth Chapter,and that the iniquity of his house should not be purged with sacrifice nor offering for ever, 1 Sam. 3. 14. Or executed in the fourth Chapter,
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for thirty thousand of the Israelites were put to the sword, the whole Camp scattered, Hophni and Phinehas the Priests slain, the Ark of God taken captive by the Philistims:
for thirty thousand of the Israelites were put to the sword, the Whole Camp scattered, Hophni and Phinehas the Priests slave, the Ark of God taken captive by the philistines:
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the Wife of Phinehas hearing of it, fell into the pangs of childbirth, and was delivered of a Son, calling his name Ichobod, the glory is departed from Israel, and so expired;
the Wife of Phinehas hearing of it, fell into the pangs of childbirth, and was Delivered of a Son, calling his name Ichobod, the glory is departed from Israel, and so expired;
dt n1 pp-f np1 vvg pp-f pn31, vvd p-acp dt n2 pp-f n1, cc vbds vvn pp-f dt n1, vvg po31 n1 np1, dt n1 vbz vvn p-acp np1, cc av vvn;
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and at the relation of the messenger, Eli being ninty eight years old, fell back from his chair, and brake his neck.
and At the Relation of the Messenger, Eli being ninty eight Years old, fell back from his chair, and brake his neck.
cc p-acp dt n1 pp-f dt n1, np1 vbg crd crd n2 j, vvd av p-acp po31 n1, cc vvd po31 n1.
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1761
Thus the whole Family was dysastered, rarò antecedentem scelestum deseruit pede poena claudo. Seneca. Punishment and shame like a blood-hound, alwaies pursues sin at the heeles;
Thus the Whole Family was dysastered, rarò antecedentem scelestum deseruit pede poena claudo. Senecca. Punishment and shame like a bloodhound, always pursues since At the heals;
av dt j-jn n1 vbds vvn, fw-la fw-la fw-la fw-la fw-la fw-la fw-la. np1. n1 cc n1 av-j dt n1, av vvz n1 p-acp dt n2;
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1762
the Ark was taken, the Army routed, the Priests slain, Phinehas his Wife perished in the after-pangs, Eli brake his neck.
the Ark was taken, the Army routed, the Priests slave, Phinehas his Wife perished in the after-pangs, Eli brake his neck.
dt n1 vbds vvn, dt n1 n-vvn, dt n2 vvn, np1 po31 n1 vvn p-acp dt n2, np1 vvd po31 n1.
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1763
Hence observe, that sin is the deserving cause, procuring the ruine and calamity of Church and State, Cities and Families.
Hence observe, that since is the deserving cause, procuring the ruin and calamity of Church and State, Cities and Families.
av vvb, cst n1 vbz dt j-vvg n1, vvg dt n1 cc n1 pp-f n1 cc n1, n2 cc n2.
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1764
Sin it is, that infects our purest aire, that damps our richest mines, that poysons our sweetest dainties, that laies thornes in our softest beds of down, that undermines Palaces, pulls down Crowns, shakes Thrones, and ruinates Kingdomes;
since it is, that infects our Purest air, that damps our Richest mines, that poisons our Sweetest dainties, that lays thorns in our Softest Beds of down, that undermines Palaces, pulls down Crowns, shakes Thrones, and ruinates Kingdoms;
n1 pn31 vbz, cst vvz po12 js n1, cst n2-jn po12 js n2, cst n2 po12 js n2-j, cst vvz n2 p-acp po12 js n2 pp-f n1, cst vvz n2, vvz a-acp n2, vvz n2, cc vvz n2;
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1765
that sets all mortall Wights at opposition, heat against cold, cold against heat, winter and summer, light and darknesse, moysture and drought, in arms one against another.
that sets all Mortal Wights At opposition, heat against cold, cold against heat, winter and summer, Light and darkness, moisture and drought, in arms one against Another.
cst vvz d j-jn n2 p-acp n1, n1 p-acp j-jn, j-jn p-acp n1, n1 cc n1, n1 cc n1, n1 cc n1, p-acp n2 crd p-acp n-jn.
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1766
That the whole world is become a boyling furnace of contradictions, where man is the mettall, the body is the drosse, which must first be burned by the refining fire of death,
That the Whole world is become a boiling furnace of contradictions, where man is the mettle, the body is the dross, which must First be burned by the refining fire of death,
cst dt j-jn n1 vbz vvn dt j-vvg n1 pp-f n2, c-crq n1 vbz dt n1, dt n1 vbz dt n1, r-crq vmb ord vbi vvn p-acp dt vvg n1 pp-f n1,
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1767
before the soul can become pure gold, fit for the heavenly Sanctuary.
before the soul can become pure gold, fit for the heavenly Sanctuary.
p-acp dt n1 vmb vvi j n1, j p-acp dt j n1.
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1768
For the proof of this, hear Jeremie 's lamentation, Lam. 3. 39. Wherefore is the living man sorrowfull? Heaven and earth answers his Interrogatory, with a soul's sad Eccho, Man suffereth for his sins. Come on further;
For the proof of this, hear Jeremiah is lamentation, Lam. 3. 39. Wherefore is the living man sorrowful? Heaven and earth answers his Interrogatory, with a soul's sad Echo, Man suffers for his Sins. Come on further;
p-acp dt n1 pp-f d, vvb np1 vbz n1, np1 crd crd q-crq vbz dt j-vvg n1 j? n1 cc n1 vvz po31 n-jn, p-acp dt ng1 j n1, n1 vvz p-acp po31 n2. vvb p-acp jc;
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1769
and see all Creatures, Angells, Men, Beasts, Plants, Elements, Heavens, in sorrowes discord, sighing out the sad Epitaphium of mans mortality, 42. We have sinned and rebelled,
and see all Creatures, Angels, Men, Beasts, Plants, Elements, Heavens, in sorrows discord, sighing out the sad Epitaphium of men mortality, 42. We have sinned and rebelled,
cc vvb d n2, n2, n2, n2, n2, n2, n2, p-acp ng1 n1, vvg av dt j np1 pp-f ng1 n1, crd pns12 vhb vvn cc vvd,
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1770
therefore thou hast not spared, thou hast covered us with wrath, and persecuted us, thou hast slain, and not spared.
Therefore thou hast not spared, thou hast covered us with wrath, and persecuted us, thou hast slave, and not spared.
av pns21 vh2 xx vvn, pns21 vh2 vvn pno12 p-acp n1, cc vvn pno12, pns21 vh2 vvn, cc xx vvn.
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1771
Rom. 6. 23. The wages of sin is death. As tooth for tooth, eye for eye, hand for hand, one talent for another;Rom. 6. 23. The wages of since is death. As tooth for tooth, eye for eye, hand for hand, one talon for Another;
np1 crd crd dt n2 pp-f n1 vbz n1. p-acp n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, crd n1 p-acp j-jn;
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1772
so death is a deserved reward for sin, death first seizing upon the body while we live, by the canker of corruption and mortality, bringing at the length death of the body by dissolution;
so death is a deserved reward for since, death First seizing upon the body while we live, by the canker of corruption and mortality, bringing At the length death of the body by dissolution;
av n1 vbz dt j-vvn n1 p-acp n1, n1 ord vvg p-acp dt n1 cs pns12 vvb, p-acp dt n1 pp-f n1 cc n1, vvg p-acp dt n1 n1 pp-f dt n1 p-acp n1;
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1773
and all this hatched and brooded under the Cocatrice sin.
and all this hatched and brooded under the Cockatrice since.
cc d d vvn cc j-vvn p-acp dt n1 n1.
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1774
Come on, and travail with St. Paul to Corinth, 1 Cor. 11. 3. For this cause (saies he) many are weak amongst you, and sick, and many sleep.
Come on, and travail with Saint Paul to Corinth, 1 Cor. 11. 3. For this cause (Says he) many Are weak among you, and sick, and many sleep.
vvb a-acp, cc vvi p-acp n1 np1 p-acp np1, crd np1 crd crd p-acp d n1 (vvz pns31) d vbr j p-acp pn22, cc j, cc d n1.
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1775
For this cause, that is, for the poyson of sin, the canker of corruption in generall;For this cause, that is, for the poison of since, the canker of corruption in general;
p-acp d n1, cst vbz, p-acp dt n1 pp-f n1, dt n1 pp-f n1 p-acp n1;
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1776
for spilling of our Saviour's blood, piercing his side, nailing his feet, unworthy receiving of the holy Sacrament in particular.
for spilling of our Saviour's blood, piercing his side, nailing his feet, unworthy receiving of the holy Sacrament in particular.
c-acp vvg pp-f po12 ng1 n1, vvg po31 n1, vvg po31 n2, j n-vvg pp-f dt j n1 p-acp j.
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1777
Are sick, that is, feavours boyle you, consumptions waste you, plague and pestilence devour you. are sick, that is, favours boil you, consumptions waste you, plague and pestilence devour you.
vbr j, cst vbz, n2 vvi pn22, n2 vvb pn22, n1 cc n1 vvb pn22.
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1778
And many sleep, sleep in an everlasting Lethargy and apoplexie of death, never to be awaked before the last doom.And many sleep, sleep in an everlasting Lethargy and apoplexy of death, never to be awaked before the last doom.
cc d n1, vvb p-acp dt j n1 cc n1 pp-f n1, av-x pc-acp vbi vvn p-acp dt ord n1.
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1779
Many, that Biers are become restlesse Peripateticks, the Spade and Mattock tyred, the Sextons still digging, the Graves still gaping, passing-Bells without any stop or period, confounding the language one of another, the Church-yards more peopled then the Theaters;Many, that Biers Are become restless Peripatetics, the Spade and Mattock tired, the Sextons still digging, the Graves still gaping, passing-Bells without any stop or Period, confounding the language one of Another, the Churchyards more peopled then the Theaters;
d, d n2 vbr vvn j n2, dt n1 cc n1 vvn, dt n2 av vvg, dt n2 av vvg, n2 p-acp d n1 cc n1, vvg dt n1 crd pp-f n-jn, dt n2 av-dc vvn cs dt n2;
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1780
Mista senum, ac juvenum densantur funera, no sex, nor age, nor, young, nor old, are spared,Mixta Senum, ac juvenum densantur funera, no sex, nor age, nor, young, nor old, Are spared,
np1 fw-la, fw-la fw-la fw-la fw-la, dx n1, ccx n1, ccx, j, ccx j, vbr vvn,
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1781
but are made a subject for death to read mortalitie's lecture upon.
but Are made a Subject for death to read mortality's lecture upon.
cc-acp vbr vvn dt n-jn p-acp n1 pc-acp vvi ng1 n1 p-acp.
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1782
This made David complain, that his bones waxed old, and that his moysture was turned into the drought of summer, Psal. 32. made him houle and cry, that his daies were consumed like smoak, his bones were burned as hearth, withered like grasse;
This made David complain, that his bones waxed old, and that his moisture was turned into the drought of summer, Psalm 32. made him houle and cry, that his days were consumed like smoke, his bones were burned as hearth, withered like grass;
np1 vvd np1 vvi, cst po31 n2 vvd j, cc cst po31 n1 vbds vvn p-acp dt n1 pp-f n1, np1 crd vvd pno31 vvi cc vvi, cst po31 n2 vbdr vvn av-j n1, po31 n2 vbdr vvn p-acp n1, vvd av-j n1;
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1783
he was become like a Pelican in the wildernesse, or a sparrow on the house top, Ps. 102. This made Job complain, that his griefe was heavier then the sand of the sea, that the arrowes of the Almighty were within him, that the poyson had drunk up his spirit, the terrours of God had set themselves in array against him, Job 6. This makes all Mankinde rot as a Pomgranate, shiver as a Potsheard, splinter as a Venice Glasse, corrupt as a standing Pool,
he was become like a Pelican in the Wilderness, or a sparrow on the house top, Ps. 102. This made Job complain, that his grief was Heavier then the sand of the sea, that the arrows of the Almighty were within him, that the poison had drunk up his Spirit, the terrors of God had Set themselves in array against him, Job 6. This makes all Mankind rot as a Pomegranate, shiver as a Potsherd, splinter as a Venice Glass, corrupt as a standing Pool,
pns31 vbds vvn av-j dt n1 p-acp dt n1, cc dt n1 p-acp dt n1 n1, np1 crd np1 vvd np1 vvi, cst po31 n1 vbds jc cs dt n1 pp-f dt n1, cst dt n2 pp-f dt j-jn vbdr p-acp pno31, cst dt n1 vhd vvn a-acp po31 n1, dt n2 pp-f np1 vhd vvn px32 p-acp n1 p-acp pno31, n1 crd np1 vvz d n1 vvb p-acp dt n1, vvi a-acp dt vvn, n1 p-acp dt np1 n1, j c-acp dt j-vvg n1,
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1784
and vanish into ashes like Sodom 's Apples. And the reason of all this, is, because the justice of God requires it;
and vanish into Ashes like Sodom is Apples. And the reason of all this, is, Because the Justice of God requires it;
cc vvb p-acp n2 av-j np1 vbz n2. cc dt n1 pp-f d d, vbz, c-acp dt n1 pp-f np1 vvz pn31;
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1785
sin is daily in the view of his allpiercing eye, sends up cries aloud into his holy ear, piercing through the clouds for revenge, importuning his vindicative hand, to whet his glittering sword, to feather his arrowes, to make sharp the point of his spear, to wash his footsteps in blood:
since is daily in the view of his allpiercing eye, sends up cries aloud into his holy ear, piercing through the Clouds for revenge, importuning his vindicative hand, to whet his glittering sword, to feather his arrows, to make sharp the point of his spear, to wash his footsteps in blood:
n1 vbz av-j p-acp dt n1 pp-f po31 j n1, vvz a-acp n2 av p-acp po31 j n1, vvg p-acp dt n2 p-acp n1, vvg po31 j n1, pc-acp vvi po31 j-vvg n1, p-acp n1 po31 n2, pc-acp vvi j dt n1 pp-f po31 n1, pc-acp vvi po31 n2 p-acp n1:
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1786
And then shall not he, that hath called his footstool the Earth, and his throne the Heavens to witnesse,
And then shall not he, that hath called his footstool the Earth, and his throne the Heavens to witness,
cc av vmb xx pns31, cst vhz vvn po31 n1 dt n1, cc po31 n1 dt n2 pc-acp vvi,
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1787
and hath sworn by himselfe the greatest, that sin shall not passe without revenge, shall not he be just? Besides this, consider all Creatures,
and hath sworn by himself the greatest, that since shall not pass without revenge, shall not he be just? Beside this, Consider all Creatures,
cc vhz vvn p-acp px31 dt js, cst n1 vmb xx vvi p-acp n1, vmb xx pns31 vbi j? p-acp d, vvb d n2,
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1788
as daily Oratours, that miserably complaining, put up their petitions to him. The higher House the suburbs of Heaven, sits drooping, the Sun is turned into blood,
as daily Orators, that miserably complaining, put up their petitions to him. The higher House the suburbs of Heaven, sits drooping, the Sun is turned into blood,
c-acp j n2, cst av-j vvg, vvd a-acp po32 n2 p-acp pno31. dt jc n1 dt n2 pp-f n1, vvz vvg, dt n1 vbz vvn p-acp n1,
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1789
and eclipsed, the Stars unsnuffed burn dim within the socket of their sphears, their naturall force abated, their influence impaired, all waxes old as does a garment,
and eclipsed, the Stars unsnuffed burn dim within the socket of their spheres, their natural force abated, their influence impaired, all Waxes old as does a garment,
cc vvn, dt n2 vvd vvi j p-acp dt n1 pp-f po32 n2, po32 j n1 vvn, po32 n1 vvn, d vvz j c-acp vdz dt n1,
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1790
and saies, that sin is the cause.
and Says, that since is the cause.
cc vvz, cst n1 vbz dt n1.
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1791
The aire is stifled with the poysoned breath of meteors, and insteed of comforting the inhabitants of the earth, is become a stage of prodigies and terrours, flying Dragons amaze, blazing Stars as Beacons of astonishment affright, Thunder with her loud Canon-shot makes roaring, the impetuous fury of the Bolts brings death;
The air is stifled with the poisoned breath of meteors, and instead of comforting the inhabitants of the earth, is become a stage of prodigies and terrors, flying Dragons amaze, blazing Stars as Beacons of astonishment affright, Thunder with her loud Cannon-shot makes roaring, the impetuous fury of the Bolts brings death;
dt n1 vbz vvn p-acp dt j-vvn n1 pp-f n2, cc av pp-f vvg dt n2 pp-f dt n1, vbz vvn dt n1 pp-f n2 cc n2, vvg ng1 n1, j-vvg n2 p-acp n2 pp-f n1 vvi, vvb p-acp po31 j j vvz j-vvg, dt j n1 pp-f dt n2 vvz n1;
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1792
the Clouds, in time of need are barren, in time of harvest intoxicate the earth with deluges;
the Clouds, in time of need Are barren, in time of harvest intoxicate the earth with deluges;
dt n2, p-acp n1 pp-f n1 vbr j, p-acp n1 pp-f n1 j dt n1 p-acp n2;
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1793
no dew sometimes but mildew, no light but lightning, no blast nor gale of winde but blasting,
no due sometime but mildew, no Light but lightning, no blast nor gale of wind but blasting,
dx j-jn av p-acp n1, dx n1 p-acp n1, dx n1 ccx n1 pp-f n1 p-acp vvg,
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1794
and saies, that sin is the cause.
and Says, that since is the cause.
cc vvz, cst n1 vbz dt n1.
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1795
The sea roules, the windes blow unmercifully, the waves rage impetuously, all things are troubled unnaturally, which makes the Leviathans roar,
The sea rolls, the winds blow unmercifully, the waves rage impetuously, all things Are troubled unnaturally, which makes the Leviathans roar,
dt n1 n2, dt n2 vvb av-j, dt n2 vvb av-j, d n2 vbr vvn av-j, r-crq vvz dt np2 vvi,
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1796
and the fishes die, and saies, that sin is the cause. The earth quakes and trembles like a recoyling Cano•, and mourns as with a sympathie,
and the Fish die, and Says, that since is the cause. The earth quakes and trembles like a recoiling Cano•, and mourns as with a Sympathy,
cc dt n2 vvb, cc vvz, cst n1 vbz dt n1. dt n1 vvz cc vvz av-j dt vvg np1, cc vvz a-acp p-acp dt n1,
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1797
while the heavens weep, the flowers droop, and closes up their heads within the lap of their mother earth;
while the heavens weep, the flowers droop, and closes up their Heads within the lap of their mother earth;
cs dt ng1 vvi, dt n2 vvb, cc vvz a-acp po32 n2 p-acp dt n1 pp-f po32 n1 n1;
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1798
the grasse withers, the corn is blasted, the fruits are thunderstroke, and in stead of pagles, daizes,
the grass withers, the corn is blasted, the fruits Are thunderstroke, and in stead of pagles, daizes,
dt n1 vvz, dt n1 vbz vvn, dt n2 vbr n1, cc p-acp n1 pp-f n2, n2,
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1799
and roses of paradise, bryars, brambles, nettles, thistles, spring out of her wombe, and saies, that sin is the cause.
and roses of paradise, briars, brambles, nettles, thistles, spring out of her womb, and Says, that since is the cause.
cc n2 pp-f n1, n2, n2, n2, n2, vvb av pp-f po31 n1, cc vvz, cst n1 vbz dt n1.
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1800
All Nations, all States, all Kingdomes, are troubled, and saies, that sin is the cause.
All nations, all States, all Kingdoms, Are troubled, and Says, that since is the cause.
av-d n2, d n2, d n2, vbr vvn, cc vvz, cst n1 vbz dt n1.
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1801
The Pagans against Turks, Turks against Christendom, one Province against another, as whirlewindes in a strait, move tumults.
The Pagans against Turks, Turks against Christendom, one Province against Another, as whirlwinds in a strait, move tumults.
dt n2-jn p-acp np1, np1 p-acp np1, crd n1 p-acp n-jn, c-acp n2 p-acp dt n1, vvb n2.
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1802
Victorious Sweden hath long sit in Sable, as a Matron mourning under the Myrtle trees, deploring the dismall fate of her deceased Worthy, which occasion'd so many alterations in government since,
Victorious Sweden hath long fit in Sable, as a Matron mourning under the Myrtle trees, deploring the dismal fate of her deceased Worthy, which occasioned so many alterations in government since,
j np1 vhz av-j j p-acp j-jn, c-acp dt n1 vvg p-acp dt n1 n2, j-vvg dt j n1 pp-f po31 j-vvn j, r-crq vvn av d n2 p-acp n1 a-acp,
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1803
and fluctuations in State, and saies, that sin is the cause.
and fluctuations in State, and Says, that since is the cause.
cc n2 p-acp n1, cc vvz, cst n1 vbz dt n1.
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1804
Poland lies sick, licking the scars of her lately received wounds, and saies, that sin is the cause.Poland lies sick, licking the scars of her lately received wounds, and Says, that since is the cause.
np1 vvz j, vvg dt n2 pp-f pno31 av-j vvd n2, cc vvz, cst n1 vbz dt n1.
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1805
Denmark bewailes her ill •ccesse abroad, and feeles the smart of her losses, and intestine jarrs at home,Denmark bewails her ill •ccesse abroad, and feels the smart of her losses, and intestine jars At home,
np1 vvz po31 j-jn n1 av, cc vvz dt n1 pp-f po31 n2, cc j n2 p-acp n1-an,
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1806
and saies, that sin is the cause.
and Says, that since is the cause.
cc vvz, cst n1 vbz dt n1.
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1807
Whole Italy is distracted with convulsions, and the State of Venice can scarce finde a pillow to sleep securely upon,
whole Italy is distracted with convulsions, and the State of Venice can scarce find a pillow to sleep securely upon,
av-jn np1 vbz vvn p-acp n2, cc dt n1 pp-f np1 vmb av-j vvi dt n1 pc-acp vvi av-j p-acp,
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1808
and saies, that sin is the cause.
and Says, that since is the cause.
cc vvz, cst n1 vbz dt n1.
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1809
France, before she could recover her bloodshed at the great Massacre, hath begun to bleed afresh with civill jarrs,France, before she could recover her bloodshed At the great Massacre, hath begun to bleed afresh with civil jars,
np1, c-acp pns31 vmd vvi po31 n1 p-acp dt j n1, vhz vvn pc-acp vvi av p-acp j n2,
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1810
and saies, that sin is the cause.
and Says, that since is the cause.
cc vvz, cst n1 vbz dt n1.
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1811
Whole Germany hath been for many years in a combustion, burning of Cities is no greater wonder,
whole Germany hath been for many Years in a combustion, burning of Cities is no greater wonder,
av-jn np1 vhz vbn p-acp d n2 p-acp dt n1, vvg pp-f n2 vbz dx jc n1,
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1812
then the sparkling of a Smith's forge; slaying of men of as small account, as of sheep in a slaughter-house;
then the sparkling of a Smith's forge; slaying of men of as small account, as of sheep in a slaughterhouse;
cs dt j-vvg pp-f dt ng1 n1; vvg pp-f n2 pp-f a-acp j n1, c-acp pp-f n1 p-acp dt n1;
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1813
to die in Troops as familiar, as to live in Trenches; such overflowing of blood, that Rivers were dyed with the crimson tincture;
to die in Troops as familiar, as to live in Trenches; such overflowing of blood, that rivers were died with the crimson tincture;
pc-acp vvi p-acp n2 p-acp j-jn, c-acp pc-acp vvi p-acp n2; d j-vvg pp-f n1, cst n2 vbdr vvn p-acp dt j-jn n1;
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1814
old grey heads mourning, yo•ng infants crying, women like Leah blear-eyed, with weeping, like Rachel, lamenting the death of their children,
old gray Heads mourning, yo•ng Infants crying, women like Leah blear-eyed, with weeping, like Rachel, lamenting the death of their children,
j n-jn n2 vvg, j-vvg n2 vvg, n2 av-j np1 j, p-acp vvg, av-j np1, vvg dt n1 pp-f po32 n2,
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1815
and cannot be comforted, because they are not; and all conclude, that sin is the cause.
and cannot be comforted, Because they Are not; and all conclude, that since is the cause.
cc vmbx vbi vvn, c-acp pns32 vbr xx; cc d vvb, cst n1 vbz dt n1.
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1816
We of these Nations, once styled fortunate Ilands, garded like Goshen in the midst of Aegypt, with turelar Angells, have for these many years layne under the stroke of the destroying Angell,
We of these nations, once styled fortunate Lands, guarded like Goshen in the midst of Egypt, with turelar Angels, have for these many Years lain under the stroke of the destroying Angel,
pns12 pp-f d n2, a-acp vvn j n2, vvn av-j np1 p-acp dt n1 pp-f np1, p-acp j n2, vhb p-acp d d n2 vvn p-acp dt n1 pp-f dt vvg n1,
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1817
and the stage of War hath been set up in our Territories, making all places Aceldama 's, fields of blood, the Common-weal distracted with factions, the Church rent with schisms;
and the stage of War hath been Set up in our Territories, making all places Aceldama is, fields of blood, the Commonweal distracted with factions, the Church rend with schisms;
cc dt n1 pp-f n1 vhz vbn vvn a-acp p-acp po12 n2, vvg d n2 np1 vbz, n2 pp-f n1, dt n1 vvn p-acp n2, dt n1 vvn p-acp n2;
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1818
and, as if these intestine broyles at home were not sufficient, engagements with the Hollanders abroad, to the losse of life and treasury;
and, as if these intestine broils At home were not sufficient, engagements with the Hollanders abroad, to the loss of life and treasury;
cc, c-acp cs d j n2 p-acp n1-an vbdr xx j, n2 p-acp dt np1 av, p-acp dt n1 pp-f n1 cc n1;
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1819
with whom, no sooner was a Peace (if lasting) made, but Spain, that had fed us with her blandishments, proclaimes her selfe an enemy, preparing hostility against us,
with whom, no sooner was a Peace (if lasting) made, but Spain, that had fed us with her blandishments, proclaims her self an enemy, preparing hostility against us,
p-acp ro-crq, av-dx av-c vbds dt n1 (cs vvg) vvd, cc-acp np1, cst vhd vvn pno12 p-acp po31 n2, vvz po31 n1 dt n1, vvg n1 p-acp pno12,
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1820
as if the Armado in eighty eight, were but an earnest of what they intended to pay us.
as if the Armado in eighty eight, were but an earnest of what they intended to pay us.
c-acp cs dt np1 p-acp crd crd, vbdr p-acp dt n1 pp-f r-crq pns32 vvd pc-acp vvi pno12.
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1821
Thus this poor Church and State lies bleeding, and is not sin the cause? Well then, to sum up all, shall not the petitions of the Heavens darkned, of the Stars bedimn'd, of the Aire poysoned, of the Sea troubled, of the Earth cursed, of Kingdomes ruinated, of the unreasonable Creatures groaning under the burden,
Thus this poor Church and State lies bleeding, and is not since the cause? Well then, to sum up all, shall not the petitions of the Heavens darkened, of the Stars bedimned, of the Air poisoned, of the Sea troubled, of the Earth cursed, of Kingdoms ruinated, of the unreasonable Creatures groaning under the burden,
av d j n1 cc n1 vvz vvg, cc vbz xx n1 dt n1? uh-av av, pc-acp vvi a-acp d, vmb xx dt n2 pp-f dt n2 vvn, pp-f dt n2 vvn, pp-f dt n1 j-vvn, pp-f dt n1 vvn, pp-f dt n1 vvd, pp-f n2 vvn, pp-f dt j n2 vvg p-acp dt n1,
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1822
and looking up towards heaven, as if the Stars that fought in order for Sisera, would pitty and rescue them;
and looking up towards heaven, as if the Stars that fought in order for Sisera, would pity and rescue them;
cc vvg a-acp p-acp n1, c-acp cs dt n2 cst vvd p-acp n1 p-acp np1, vmd vvi cc vvi pno32;
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1823
shall not these (I say) awake the Lord out of sleep, as a Gyant refreshed with wine, to put on his Brigandine,
shall not these (I say) awake the Lord out of sleep, as a Giant refreshed with wine, to put on his Brigandine,
vmb xx d (pns11 vvb) vvb dt n1 av pp-f n1, c-acp dt n1 vvn p-acp n1, pc-acp vvi p-acp po31 n1,
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1824
and to gird on his Sword? If souls for this deserve to die, then how much more the body? And shall not these that were petitioners, become also executioners? Lo the heavens, (as if it were their task to kill and slay) hath for her armes hung up in the Zodiack, man's anatomy;
and to gird on his Sword? If Souls for this deserve to die, then how much more the body? And shall not these that were petitioners, become also executioners? Lo the heavens, (as if it were their task to kill and slay) hath for her arms hung up in the Zodiac, Man's anatomy;
cc pc-acp vvi p-acp po31 n1? cs n2 p-acp d vvb pc-acp vvi, av c-crq av-d av-dc dt n1? cc vmb xx d cst vbdr n2, vvb av n2? np1 dt n2, (c-acp cs pn31 vbdr po32 n1 pc-acp vvi cc vvi) vhz p-acp po31 n2 vvd a-acp p-acp dt n1, ng1 n1;
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1825
the Planet Mars, as though he were still the god of War, the Dog-star and Saturn, murders their children;
the Planet Mars, as though he were still the god of War, the Dog-star and Saturn, murders their children;
dt n1 vvz, c-acp cs pns31 vbdr av dt n1 pp-f n1, dt n1 cc np1, vvz po32 n2;
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1826
the Ayer poysons with infections, feavours, plagues;
the Air poisons with infections, favours, plagues;
dt n1 n2 p-acp n2, n2, n2;
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1827
the Sea is become a devouring gulph, and, contrary to Nature's intent, is made a Goigotha or place of sculls;
the Sea is become a devouring gulf, and, contrary to Nature's intent, is made a Goigotha or place of sculls;
dt n1 vbz vvn dt j-vvg n1, cc, j-jn p-acp ng1 n1, vbz vvn dt np1 cc n1 pp-f n2;
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1828
the Earth, that with her fruites should have nourished, and with her conserves cherished, is become an Aceldama, or Theatre of blood;
the Earth, that with her fruits should have nourished, and with her conserves cherished, is become an Aceldama, or Theatre of blood;
dt n1, cst p-acp po31 n2 vmd vhi vvn, cc p-acp po31 n2 vvn, vbz vvn dt np1, cc n1 pp-f n1;
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1829
one Nation, one City, one Kingdome, one Family, one Brother rises up against another, as if man were born with those, that arose of the Dragon's teeth in the Poet, mutuis peri•e gladiis, bleed to death on one anothers sword.
one nation, one city, one Kingdom, one Family, one Brother rises up against Another, as if man were born with those, that arose of the Dragon's teeth in the Poet, Mutuis peri•e gladiis, bleed to death on one another's sword.
crd n1, crd n1, crd n1, crd n1, crd n1 vvz a-acp p-acp j-jn, c-acp cs n1 vbdr vvn p-acp d, cst vvd pp-f dt n1|vbz n2 p-acp dt n1, fw-fr fw-fr fw-la, vvb p-acp n1 p-acp pi ng1-jn n1.
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1830
And then shall not Gods just wrath, our just desert, so many executioners in heaven, in earth, by sea, by land, bring ruine and calamity of Church and State, Cities and Families?
And then shall not God's just wrath, our just desert, so many executioners in heaven, in earth, by sea, by land, bring ruin and calamity of Church and State, Cities and Families?
cc av vmb xx ng1 j n1, po12 j n1, av d n2 p-acp n1, p-acp n1, p-acp n1, p-acp n1, vvb n1 cc n1 pp-f n1 cc n1, n2 cc n2?
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1831
Hence (as the case stands) we are blame-worthy in a four-fold respect: 1. Of Satan. 2. Of security. 3. Of pride. 4. Of intemperance.
Hence (as the case Stands) we Are blameworthy in a fourfold respect: 1. Of Satan. 2. Of security. 3. Of pride. 4. Of intemperance.
av (c-acp dt n1 vvz) pns12 vbr j p-acp dt n1 n1: crd pp-f np1. crd pp-f n1. crd pp-f n1. crd pp-f n1.
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1832
First, of Satan, who by his subtle sleights, as he hath killed the body, would murder also the soul;
First, of Satan, who by his subtle sleights, as he hath killed the body, would murder also the soul;
ord, pp-f np1, r-crq p-acp po31 j n2, c-acp pns31 vhz vvn dt n1, vmd vvi av dt n1;
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1833
and yet we sleight it, as though we should die neither body nor soul.
and yet we sleight it, as though we should die neither body nor soul.
cc av pns12 vvb pn31, c-acp cs pns12 vmd vvi dx n1 ccx n1.
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1834
Satan is that Panther, that with his sweet odours allures us, till he have gotten us within the reach of his talants, that he may tear us;
Satan is that Panther, that with his sweet odours allures us, till he have got us within the reach of his talons, that he may tear us;
np1 vbz d n1, cst p-acp po31 j n2 vvz pno12, c-acp pns31 vhb vvn pno12 p-acp dt n1 pp-f po31 n2, cst pns31 vmb vvi pno12;
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1835
that Crocodile, that commiserates us, till he have murdered us; that Hyena, that flatters us, till he have killed us;
that Crocodile, that commiserates us, till he have murdered us; that Hyena, that flatters us, till he have killed us;
d n1, cst vvz pno12, c-acp pns31 vhb vvn pno12; d n1, cst vvz pno12, c-acp pns31 vhb vvn pno12;
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1836
that Syren, that sings till she hath drowned us; that, with Jael, allures in with milk, and murders with a nail;
that Syren, that sings till she hath drowned us; that, with Jael, allures in with milk, and murders with a nail;
cst np1, cst vvz c-acp pns31 vhz vvn pno12; cst, p-acp np1, vvz p-acp p-acp n1, cc n2 p-acp dt n1;
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1837
with Joab, embraces with one hand, and stabs with another; that whore of Babylon, that gives poysoned drink in golden cups;
with Joab, embraces with one hand, and stabs with Another; that whore of Babylon, that gives poisoned drink in golden cups;
p-acp np1, vvz p-acp crd n1, cc vvz p-acp j-jn; cst n1 pp-f np1, cst vvz j-vvn n1 p-acp j n2;
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1838
that cunning fisher, that baits his hooks with the pleasures of sin;
that cunning fisher, that baits his hooks with the pleasures of since;
d j-jn n1, cst vvz po31 n2 p-acp dt n2 pp-f n1;
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1839
that lies as a Snake in thy greenest grasse, as an Enemy to assault thee in thy securest travails,
that lies as a Snake in thy Greenest grass, as an Enemy to assault thee in thy securest travails,
cst vvz p-acp dt n1 p-acp po21 vv2 n1, c-acp dt n1 pc-acp vvi pno21 p-acp po21 js n2,
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1840
as a Ruffian to cut thy throat in thy sweerest sleep. Art thou banquetting like Job 's children with thy friends? take heed, Satan's there.
as a Ruffian to Cut thy throat in thy sweerest sleep. Art thou banqueting like Job is children with thy Friends? take heed, Satan's there.
c-acp dt n1 pc-acp vvi po21 n1 p-acp po21 js-jn n1. vb2r pns21 vvg j np1 vbz n2 p-acp po21 n2? vvb n1, npg1 a-acp.
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1841
Art thou with Job praying? take heed, Satan's there. Art thou with Iudas and the Apostles receiving the Communion? take heed, Satan's there.
Art thou with Job praying? take heed, Satan's there. Art thou with Iudas and the Apostles receiving the Communion? take heed, Satan's there.
vb2r pns21 p-acp n1 vvg? vvb n1, npg1 a-acp. vb2r pns21 p-acp np1 cc dt n2 vvg dt n1? vvb n1, npg1 a-acp.
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1842
In thy eating, in thy drinking, in thy hearing, in thy praying, in thy meditating, beware, Satan is busie about thee;
In thy eating, in thy drinking, in thy hearing, in thy praying, in thy meditating, beware, Satan is busy about thee;
p-acp po21 n-vvg, p-acp po21 n-vvg, p-acp po21 n-vvg, p-acp po21 vvg, p-acp po21 vvg, vvb, np1 vbz j p-acp pno21;
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1843
take heed, he that hath wrought thy bodily death, would also of thy soul. O man of God beware, mors in ollâ, death is in the pot.
take heed, he that hath wrought thy bodily death, would also of thy soul. O man of God beware, mors in ollâ, death is in the pot.
vvb n1, pns31 cst vhz vvn po21 j n1, vmd av pp-f po21 n1. sy n1 pp-f np1 vvb, fw-la p-acp fw-es, n1 vbz p-acp dt n1.
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1844
Secondly, this discovers the security of carnall secure men, that mind death no more hanging over their heads,
Secondly, this discovers the security of carnal secure men, that mind death no more hanging over their Heads,
ord, d vvz dt n1 pp-f j j n2, cst n1 n1 av-dx av-dc vvg p-acp po32 n2,
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1845
then Ierusalem did the blazing Star, and Army in the aire; then Damocles did the glittering sword, perpendicular over his head;
then Ierusalem did the blazing Star, and Army in the air; then Damocles did the glittering sword, perpendicular over his head;
av np1 vdd dt j-vvg n1, cc n1 p-acp dt n1; av np1 vdd dt j-vvg n1, j p-acp po31 n1;
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1846
then Ionah did the swelling of the waves over the Ship, while he was under the hatches sleeping:
then Jonah did the swelling of the waves over the Ship, while he was under the Hates sleeping:
av np1 vdd dt j-vvg pp-f dt n2 p-acp dt n1, cs pns31 vbds p-acp dt n2 vvg:
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1847
but they lie snorting in a lethargy of sin, till a deluge of death overwhelme them,
but they lie snorting in a lethargy of since, till a deluge of death overwhelm them,
cc-acp pns32 vvb vvg p-acp dt n1 pp-f n1, c-acp dt n1 pp-f n1 vvb pno32,
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1848
as the flood did the old World, as fire and brimstone did Sodom and Gomorrah, as the house of Dagon did the Philistims;
as the flood did the old World, as fire and brimstone did Sodom and Gomorrah, as the house of Dagon did the philistines;
c-acp dt n1 vdd dt j n1, c-acp n1 cc n1 vdd np1 cc np1, p-acp dt n1 pp-f np1 vdd dt njp2;
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1849
that then death, and grave, and worms, and hell, and destruction, seazes upon them. Thirdly, this discovers the vanity of pride;
that then death, and grave, and worms, and hell, and destruction, seizes upon them. Thirdly, this discovers the vanity of pride;
cst av n1, cc n1, cc n2, cc n1, cc n1, vvz p-acp pno32. ord, d vvz dt n1 pp-f n1;
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1850
many while their life is consuming, as a candle burning within the socket, as a coal taken out of the fire growing black, studies only to varnish and paint over that rotten stock the body, robbing all creatures to adorn it, from one takes his wool, from another his skin, from another his fur, from another their excrements, as silk from worms;
many while their life is consuming, as a candle burning within the socket, as a coal taken out of the fire growing black, studies only to varnish and paint over that rotten stock the body, robbing all creatures to adorn it, from one Takes his wool, from Another his skin, from Another his fur, from Another their excrements, as silk from worms;
d n1 po32 n1 vbz vvg, c-acp dt n1 vvg p-acp dt n1, c-acp dt n1 vvn av pp-f dt n1 vvg j-jn, vvz av-j pc-acp vvi cc vvi p-acp d j-vvn n1 dt n1, vvg d n2 pc-acp vvi pn31, p-acp pi vvz po31 n1, p-acp j-jn po31 n1, p-acp j-jn po31 n1, p-acp j-jn po32 n2, c-acp n1 p-acp n2;
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1851
beggs pearles of the fishes, diggs into the ground for gold and silver, turnes up the sands of the sea for pretious stones;
begs Pearls of the Fish, Diggs into the ground for gold and silver, turns up the sands of the sea for precious stones;
vvz n2 pp-f dt n2, n2 p-acp dt n1 p-acp n1 cc n1, vvz a-acp dt n2 pp-f dt n1 p-acp j n2;
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1852
and then, Peacocklike, prides themselves in these, which are but liveries of beasts, scum of the earth, badges of sin, earnests of death, and recognisants of hell;
and then, Peacock-like, prides themselves in these, which Are but liveries of beasts, scum of the earth, badges of since, earnests of death, and recognisants of hell;
cc av, j, n2 px32 p-acp d, r-crq vbr cc-acp n2 pp-f n2, n1 pp-f dt n1, n2 pp-f n1, n2 pp-f n1, cc n2 pp-f n1;
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1853
thus jetting, till death comes, and sounds his trumpet in his ear, O fool, this night they will require thy soul of thee, &c.
thus jetting, till death comes, and sounds his trumpet in his ear, Oh fool, this night they will require thy soul of thee, etc.
av vvg, c-acp n1 vvz, cc vvz po31 n1 p-acp po31 n1, uh n1, d n1 pns32 vmb vvi po21 n1 pp-f pno21, av
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1854
Fourthly, this discovers the vanity of intemperate and voluptuous men, that with Philoxenus, studie only to relish dainties, make their throats tunnells,
Fourthly, this discovers the vanity of intemperate and voluptuous men, that with Philoxenus, study only to relish dainties, make their throats tunnells,
ord, d vvz dt n1 pp-f j cc j n2, cst p-acp np1, n1 av-j pc-acp vvi n2-j, vvb po32 n2 n2,
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1855
and their bellies barrells, and shewes by their daily sacrifices, their O•gia, D•onysia, and Bacchanalia, that they are of that Epicure Sardinapalus his minde, that was wont to say, ventrem deorum esse max•m•m, that the belly was the greatest of the gods;
and their bellies barrels, and shows by their daily Sacrifices, their O•gia, D•onysia, and Bacchanalia, that they Are of that Epicure Sardanapalus his mind, that was wont to say, ventrem Gods esse max•m•m, that the belly was the greatest of the God's;
cc po32 n2 n2, cc vvz p-acp po32 j n2, po32 np1, np1, cc fw-la, cst pns32 vbr pp-f d n1 np1 po31 n1, cst vbds j pc-acp vvi, fw-la fw-la fw-la fw-la, cst dt n1 vbds dt js pp-f dt n2;
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1856
living thus, till death arrest them, and then they shall be arrayed with nothing but a shroud,
living thus, till death arrest them, and then they shall be arrayed with nothing but a shroud,
vvg av, c-acp n1 vvb pno32, cc av pns32 vmb vbi vvn p-acp pix cc-acp dt n1,
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1857
or winding-sheet, have no dwelling place but the grave, no house but a stinking coffin, no servants and tenants but crawling worms, have no allowance to give them,
or winding-sheet, have no Dwelling place but the grave, no house but a stinking coffin, no Servants and tenants but crawling worms, have no allowance to give them,
cc n1, vhb dx vvg n1 p-acp dt n1, dx n1 p-acp dt j-vvg n1, dx n2 cc n2 p-acp j-vvg n2, vhb dx n1 pc-acp vvi pno32,
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1858
but their own flesh, which they shall feed upon, till all be consumed, and they made a fit Sceleton,
but their own Flesh, which they shall feed upon, till all be consumed, and they made a fit Skeleton,
cc-acp po32 d n1, r-crq pns32 vmb vvi p-acp, c-acp d vbb vvn, cc pns32 vvd dt j n1,
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1859
for death to read Anatomie's Lecture upon. Consider again, this was more particularly for the sins of Eli and his Sons:
for death to read Anatomie's Lecture upon. Consider again, this was more particularly for the Sins of Eli and his Sons:
p-acp n1 pc-acp vvi npg1 n1 p-acp. vvb av, d vbds av-dc av-j p-acp dt n2 pp-f np1 cc po31 n2:
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1860
Let those that attend upon God's Ordinances in this present age, reflectupon this.
Let those that attend upon God's Ordinances in this present age, reflectupon this.
vvb d cst vvb p-acp npg1 n2 p-acp d j n1, av d.
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1861
It must be acknowledg'd sure, that the hand of God hath gone out against us, more then against others of our rank at other times;
It must be acknowledged sure, that the hand of God hath gone out against us, more then against Others of our rank At other times;
pn31 vmb vbi vvn j, cst dt n1 pp-f np1 vhz vvn av p-acp pno12, dc cs p-acp n2-jn pp-f po12 n1 p-acp j-jn n2;
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1862
at least, that God hath not restrained violence against us, so as he did against those of our profession in the daies of old.
At least, that God hath not restrained violence against us, so as he did against those of our profession in the days of old.
p-acp ds, cst np1 vhz xx vvn n1 p-acp pno12, av c-acp pns31 vdd p-acp d pp-f po12 n1 p-acp dt n2 pp-f j.
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1863
The portion of the Egyptian Priest (that served the Ox, the Ape, and the Onyon) escaped sale in the time of the famine.
The portion of the Egyptian Priest (that served the Ox, the Ape, and the Onion) escaped sale in the time of the famine.
dt n1 pp-f dt jp n1 (cst vvd dt n1, dt n1, cc dt n1) vvd n1 p-acp dt n1 pp-f dt n1.
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1864
Learned Junius, in his Academia, Cap. 4. saies, that the Philistims spared the Schooles of the Prophers in their warrs with Israel; and that the Phoenicians, Chaldeans, and Indians, were tender over such places;
Learned Junius, in his Academia, Cap. 4. Says, that the philistines spared the Schools of the Prophers in their wars with Israel; and that the Phoenicians, Chaldeans, and Indians, were tender over such places;
j np1, p-acp po31 np1, np1 crd vvz, cst dt njp2 vvd dt n2 pp-f dt n2 p-acp po32 n2 p-acp np1; cc d dt njp2, njp2, cc np1, vbdr j p-acp d n2;
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1865
the Goths and Vandalls (as barbarous as they were) when they entered Italy, scarce laid a sacriligious hand upon the Churches revenues.
the Gothis and Vandals (as barbarous as they were) when they entered Italy, scarce laid a sacrilegious hand upon the Churches revenues.
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1866
Thus then did God restrain the spirit of Princes;
Thus then did God restrain the Spirit of Princes;
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1867
yet, that God, who in his own Law, Levit. 25. 22. gave the Levites a speciall priviledge of redeeming lands sold by themselves at any time,
yet, that God, who in his own Law, Levit. 25. 22. gave the Levites a special privilege of redeeming Lands sold by themselves At any time,
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1868
when other tribes were limited to a set time, hath not stayed the raging of these waves,
when other tribes were limited to a Set time, hath not stayed the raging of these waves,
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1869
but that the Churches Patrimony is sold to others without redemption.
but that the Churches Patrimony is sold to Others without redemption.
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1870
We must acknowledge, that God's wrath (whether for our personall sins, or the sins of our Predecessors,
We must acknowledge, that God's wrath (whither for our personal Sins, or the Sins of our Predecessors,
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1871
or for the sins of the people joyntly) hath taken hold of us, Zach. 1. 5. that the Lord hath devised a device against us, hath watched upon the evill,
or for the Sins of the people jointly) hath taken hold of us, Zach 1. 5. that the Lord hath devised a device against us, hath watched upon the evil,
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1872
and hath brought it upon us.
and hath brought it upon us.
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1873
For under the whole heaven hath not been done, as hath been done unto Ierusalem, Dan. 9. 14. Let us not flatter our selves presumptuously;For under the Whole heaven hath not been done, as hath been done unto Ierusalem, Dan. 9. 14. Let us not flatter our selves presumptuously;
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1874
the punishment answers the sin, as the wax the seal, and as the moulds own the figure, and let us own both.
the punishment answers the since, as the wax the seal, and as the moulds own the figure, and let us own both.
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1875
Yet, let none think now, that this confession will give advantage to the adversary, they may take where none is given:
Yet, let none think now, that this Confessi will give advantage to the adversary, they may take where none is given:
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1876
They may say, let the Lord be glorified by their own confession, we offend not, though we devoure and dishonour them, because they have sinned against the Lord, the habitation of justice, Ier. 50. 7. But they shall finde at last, that to forsake the Levite is a sin, that it is a bitter thing to help forward affliction,
They may say, let the Lord be glorified by their own Confessi, we offend not, though we devour and dishonour them, Because they have sinned against the Lord, the habitation of Justice, Jeremiah 50. 7. But they shall find At last, that to forsake the Levite is a since, that it is a bitter thing to help forward affliction,
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1877
when God is but a little displeased, that Ierusalem will be a cup of trembling, and a burdensome stone to every one that cries, but down with it.
when God is but a little displeased, that Ierusalem will be a cup of trembling, and a burdensome stone to every one that cries, but down with it.
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1878
Wo to thee O Ashur, the rod of Gods wrath, the stasse in thine hand is Gods indignation for our correction; Woe to thee Oh Ashur, the rod of God's wrath, the stasse in thine hand is God's Indignation for our correction;
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1879
to purifie us the sons of Levi from our drosse: For, It is the Lord that does it.
to purify us the Sons of Levi from our dross: For, It is the Lord that does it.
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1880
So we passe from the Revelation, to the Acceptation, And he said, it is the Lord.
So we pass from the Revelation, to the Acceptation, And he said, it is the Lord.
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1881
But how did Eli know that it was the Lord? Partly by the man of God, partly by Samuel 's dream or vision, for he knew that the Lord had called the Child.
But how did Eli know that it was the Lord? Partly by the man of God, partly by Samuel is dream or vision, for he knew that the Lord had called the Child.
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1882
It is a heathenish tradition, that no dreams that relate to publick concernment are to be credited, that proceed not from Princes,
It is a Heathenish tradition, that no dreams that relate to public concernment Are to be credited, that proceed not from Princes,
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1883
as Macrobius stories it upon Somnium Scipionis. Hence Nestor in Homer proclaims in the Grecian Councill, that credit is to be given to Agamem•on, concerning the marshalling of his Army,
as Macrobius stories it upon Somnium Scipio's. Hence Nestor in Homer proclaims in the Grecian Council, that credit is to be given to Agamem•on, Concerning the marshalling of his Army,
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1884
because he was NONLATINALPHABET, the Generall, or ruler of the people, which otherwise should have been sieighted.
Because he was, the General, or ruler of the people, which otherwise should have been sieighted.
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1885
But Ely was better instructed, who knew in part, though not so fully as was afterwards revealed, Ioel. 2. 28. that God would poure his spirit upon all flesh,
But Ely was better instructed, who knew in part, though not so Fully as was afterwards revealed, Joel 2. 28. that God would pour his Spirit upon all Flesh,
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1886
and their sons and daughters should prophecy, their old men should dream dreams, and their young men should see visions. and their Sons and daughters should prophecy, their old men should dream dreams, and their young men should see visions.
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1887
Therefore Ely willingly submitted, saying, It is the Lord. Lord by Creation, all things were made by him, Ioh. 1. 3. Lord by Donation, All power is g•ven me in heaven and in earth, Matth. 28. 18. Lord by Redemption, for we are bought with a price, 1 Cor. 6. 20. Lord by Conquest, By death he destroyed him that had the power of death, the devill, Heb. 2. 14. Lord by Marriage, I am my beloveds, and my beloved is mine, Cant. 6. 3. Lord, by way of excellency, depending on no creature, Lord of Lords;
Therefore Ely willingly submitted, saying, It is the Lord. Lord by Creation, all things were made by him, John 1. 3. Lord by Donation, All power is g•ven me in heaven and in earth, Matthew 28. 18. Lord by Redemption, for we Are bought with a price, 1 Cor. 6. 20. Lord by Conquest, By death he destroyed him that had the power of death, the Devil, Hebrew 2. 14. Lord by Marriage, I am my beloveds, and my Beloved is mine, Cant 6. 3. Lord, by Way of excellency, depending on no creature, Lord of lords;
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1888
Lord, not only of goods, body, life, but of soul and spirit;
Lord, not only of goods, body, life, but of soul and Spirit;
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1889
Lord, not for a season, but for ever, an eternall Lord, a Lord that cannot NONLATINALPHABET, abuse his authority,
Lord, not for a season, but for ever, an Eternal Lord, a Lord that cannot, abuse his Authority,
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1890
but is Jehovah zedeck, Jehovah our righteousnesse, Ier. 23. 6. A Lord that doth what he pleaseth, Let him do what seemeth him good.
but is Jehovah zedeck, Jehovah our righteousness, Jeremiah 23. 6. A Lord that does what he Pleases, Let him do what seems him good.
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1891
So we passe from his confession, to his submission, Let him do what seemeth him good.
So we pass from his Confessi, to his submission, Let him do what seems him good.
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1892
Peter Martyr makes a scruple, whether these words proceeded from a penitent soul or no, saying, they might come from an evill and hypocriticall minde,Peter Martyr makes a scruple, whither these words proceeded from a penitent soul or no, saying, they might come from an evil and hypocritical mind,
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1893
though God, who is only NONLATINALPHABET, a searcher of the heart, knowes this, yet he concludes, probabile est illum resipuisse, non tamen necessarium, it is probable that he repented, but not necessary.
though God, who is only, a searcher of the heart, knows this, yet he concludes, probabile est Ilum resipuisse, non tamen Necessary, it is probable that he repented, but not necessary.
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1894
Gregory is of opinion, that this answer is no true signe of his humiliation, but rather of his hardnesse of heart and reprobation,Gregory is of opinion, that this answer is no true Signen of his humiliation, but rather of his hardness of heart and reprobation,
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1895
and endeavours to confirm it by three reasons:
and endeavours to confirm it by three Reasons:
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1896
First, (saies he) we finde not, that after this, he either repented, or corrected his sons.
First, (Says he) we find not, that After this, he either repented, or corrected his Sons.
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1897
Secondly, because he seemes to be willing rather to incur the heavy displeasure of God, then by severe and condigne punishment, to offend his children.
Secondly, Because he seems to be willing rather to incur the heavy displeasure of God, then by severe and condign punishment, to offend his children.
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1898
Thirdly, because he seemes rather presumptuously and disorderly, to trust to the mercy of God, than by serious repentance, and selfe-denyall, to go in the way of God.
Thirdly, Because he seems rather presumptuously and disorderly, to trust to the mercy of God, than by serious Repentance, and self-denial, to go in the Way of God.
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1899
It is the Lord, let him do what seemeth him good: It is the Lord, let him do what seems him good:
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1900
Si Dominus, ubi timor? If it be the Lord (saies he) where is his fear? where are his prayers? where his tears? where his groans? we read of none.Si Dominus, ubi timor? If it be the Lord (Says he) where is his Fear? where Are his Prayers? where his tears? where his groans? we read of none.
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1901
Haec oratio non culpam agnoscentis, non dei misericordiam implorantis; sed animum despondentis, iram provocantis: Haec oratio non Fault agnoscentis, non dei misericordiam implorantis; sed animum despondentis, iram provocantis:
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1902
This speech is not of one imploring Gods mercy, confessing his faults, but of one despairing, provoking Gods wrath.
This speech is not of one imploring God's mercy, confessing his Faults, but of one despairing, provoking God's wrath.
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1903
But St. Chrysostom and Theodoret, perhaps upon better grounds, conceive, that they discover Ely 's unfained and hearty repentance:
But Saint Chrysostom and Theodoret, perhaps upon better grounds, conceive, that they discover Ely is unfeigned and hearty Repentance:
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1904
First, because he earnestly required Samuel to reveal unto him the vision. Secondly, because he adjures him by an oath, not to conceal any part of it.
First, Because he earnestly required Samuel to reveal unto him the vision. Secondly, Because he adjures him by an oath, not to conceal any part of it.
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1905
Thirdly, from his humble submission unto Gods pleasure, as he interprets the words, let him do what seemeth him goo•.
Thirdly, from his humble submission unto God's pleasure, as he interprets the words, let him do what seems him goo•.
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1906
Fourthly, from his magnanimous entertaining the newes of his sonnes death, and other sad dysasters;
Fourthly, from his magnanimous entertaining the news of his Sons death, and other sad disasters;
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1907
but, when he heard the Ark of God was taken, maerore confectus, his heart being burst with sorrow, he gave up the ghost:
but, when he herd the Ark of God was taken, maerore confectus, his heart being burst with sorrow, he gave up the ghost:
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1908
Gods cause and his Churches ought to be more dear unto us, then all private interests.
God's cause and his Churches ought to be more dear unto us, then all private interests.
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1909
And this to be the true meaning of this place, I am confident was the apprehension of our deceased Brother, who frequently, with ingemination, repeated these words, during the time of his visitation and spirituall conflict,
And this to be the true meaning of this place, I am confident was the apprehension of our deceased Brother, who frequently, with ingemination, repeated these words, during the time of his Visitation and spiritual conflict,
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1910
and before his departure, recommended them to be the theam and subject of my discourse, and your meditations, at his funerall, Let him do what seemeth him good.
and before his departure, recommended them to be the theam and Subject of my discourse, and your meditations, At his funeral, Let him do what seems him good.
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1911
Which is the same in effect with that we daily pray, Thy will be done in earth as it is in heaven;
Which is the same in Effect with that we daily pray, Thy will be done in earth as it is in heaven;
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1912
with that which our Saviour prayed in his agony, Father, if it be possible, let this cup passe from me,
with that which our Saviour prayed in his agony, Father, if it be possible, let this cup pass from me,
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1913
yet let not my will, but thine be done. There is a Categoricall or absolute will of God, as to save only the Elect;yet let not my will, but thine be done. There is a Categorical or absolute will of God, as to save only the Elect;
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1914
there is an Hypotheticall, or conditionall will of God, holden out to all that are willing to lend an ear.
there is an Hypothetical, or conditional will of God, held out to all that Are willing to lend an ear.
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1915
There is voluntas signi, Gods revealed will, that Isaac should be sacrificed; beneplaciti, his hidden will, that he should be spared.
There is Voluntas Sign, God's revealed will, that Isaac should be sacrificed; beneplaciti, his hidden will, that he should be spared.
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1916
There is Gods Antecedent will, that he would have all men to be saved; his Consequent will, that he would have impenitent sinners to be punished.
There is God's Antecedent will, that he would have all men to be saved; his Consequent will, that he would have impenitent Sinners to be punished.
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1917
But the will of God in this place, or, quod bonum est oculis suis, that seemeth him good, is, patiently to submit to his correction, come life, come death;
But the will of God in this place, or, quod bonum est oculis suis, that seems him good, is, patiently to submit to his correction, come life, come death;
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1918
it's vox patientiae, the voice of patience, and sounds like that, ecce paratus sum, lo, I am willing to undergo thy will, O Lord:
it's vox patientiae, the voice of patience, and sounds like that, ecce Ready sum, lo, I am willing to undergo thy will, Oh Lord:
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1919
It's he that hath perfectly learned St. Paul 's lesson, Phil. 4. 11. I have learned in whatsoever state I am therewith to be content.
It's he that hath perfectly learned Saint Paul is Lesson, Philip 4. 11. I have learned in whatsoever state I am therewith to be content.
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1920
I know both how to be abased, and I know how to abound, every where,
I know both how to be abased, and I know how to abound, every where,
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1921
and in all things, I am instructed, both to be full, and to be hungry, both to abound, and to suffer need;
and in all things, I am instructed, both to be full, and to be hungry, both to abound, and to suffer need;
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1922
I can do all things through Christ which strengtheneth me: I can do all things through christ which strengtheneth me:
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1923
That is, so confirmed and well-grounded a Christian, that with a cheerfull countenance, he can look upon all the changes of life.
That is, so confirmed and well-grounded a Christian, that with a cheerful countenance, he can look upon all the changes of life.
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1924
Sapiens { que } sibi imperiosus, quem ne { que } pauperies, ne { que } mors, Sapiens { que } sibi imperiosus, Whom ne { que } pauperies, ne { que } mors,
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1925
ne { que } vincula terrent. Horat. That can, with an unmoved temper, welcome all fortunes;ne { que } vincula terrent. Horatio That can, with an unmoved temper, welcome all fortune's;
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1926
not tempted by felicity to forget God, nor urged by afflictions to murmur at him;
not tempted by felicity to forget God, nor urged by afflictions to murmur At him;
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1927
that when he hath lost his ventures by sea, or his comforts by land, suffers no tempests,
that when he hath lost his ventures by sea, or his comforts by land, suffers no tempests,
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1928
or rebellious perturbations within his own breast, but parts with his wealth, as Bias did with his at the sack of Priene, Ille haec ludibria fortunae,
or rebellious perturbations within his own breast, but parts with his wealth, as Bias did with his At the sack of Priene, Isle haec Ludibria Fortunae,
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1929
ne sua quidem putavit, (as Tully in his Parad.) considering his riches are hirelings, destinated to change their Masters:ne sua quidem putavit, (as Tully in his Parad) considering his riches Are hirelings, destinated to change their Masters:
fw-la fw-la fw-la fw-la, (c-acp np1 p-acp po31 np1) vvg po31 n2 vbr n2, vvn pc-acp vvi po32 n2:
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1930
And parts with his friends, as the noble Roman did with his son, of whose death,
And parts with his Friends, as the noble Roman did with his son, of whose death,
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1931
when he had received the notice, he entertained it with this manly reply, Ego cum genui, tum moriturum scivi;
when he had received the notice, he entertained it with this manly reply, Ego cum genui, tum moriturum scivi;
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1932
I received him upon such a condition, as I reckoned that death might make him not mine.
I received him upon such a condition, as I reckoned that death might make him not mine.
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1933
He that thus meets the affronts of sicknesse, death, and fortune, giving them Iob 's thankfull,
He that thus meets thee affronts of sickness, death, and fortune, giving them Job is thankful,
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1934
though sad farewell, Dominus dedit, Dominus abstulit, The Lord gives, and the Lord takes away, blessed be the name of the Lord, such a man hath well learned Christ,
though sad farewell, Dominus dedit, Dominus abstulit, The Lord gives, and the Lord Takes away, blessed be the name of the Lord, such a man hath well learned christ,
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1935
and made a just application of the Apostles Doctrine, 1 Thess. 5. 3. In all things give thanks,
and made a just application of the Apostles Doctrine, 1 Thess 5. 3. In all things give thanks,
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1936
for this is the will of God. for this is the will of God.
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1937
That layes his hand upon his mouth, and lets that, which was once his Masters, be his Motto, sicut ovis coram tondente, like a sheep dumb before the shearer.
That lays his hand upon his Mouth, and lets that, which was once his Masters, be his Motto, sicut ovis coram tondente, like a sheep dumb before the shearer.
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1938
For our task is to suffer, not to reply or complain: It is the Lord, let him do what seemeth him good.
For our task is to suffer, not to reply or complain: It is the Lord, let him do what seems him good.
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1939
But why does not Eli labour to reverse this sentence of death, by repentance? Vox desperantis, non deprecantis, saies Ephraem, It is the language of one despairing, not deprecating.
But why does not Eli labour to reverse this sentence of death, by Repentance? Vox desperantis, non deprecantis, Says Ephraem, It is the language of one despairing, not deprecating.
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1940
Ezekiah was told, that he should not rise from his bed, and yet for his humiliation, fifteen years were added to his daies. Forty daies (saies Jonah) and Niniveh shall be destroyed;Hezekiah was told, that he should not rise from his Bed, and yet for his humiliation, fifteen Years were added to his days. Forty days (Says Jonah) and Nineveh shall be destroyed;
np1 vbds vvn, cst pns31 vmd xx vvi p-acp po31 n1, cc av p-acp po31 n1, crd n2 vbdr vvn p-acp po31 n2. crd n2 (vvz np1) cc np1 vmb vbi vvn;
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1941
yet, at their repentance, the Lord deferred the judgment above forty years. Novit Dominus (saies St. Austin) mutare sententiam, si noverimus mutare delictum;
yet, At their Repentance, the Lord deferred the judgement above forty Years. Novit Dominus (Says Saint Austin) mutare sententiam, si noverimus mutare delictum;
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1942
The Lord knows to reverse his sentence, if we know to reform our lives.
The Lord knows to reverse his sentence, if we know to reform our lives.
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1943
Doubtlesse Ely petitioned, and the Lord heard him, as he did David, that (though his sin was pardoned) yet the sword should never depart from his house;
Doubtless Ely petitioned, and the Lord herd him, as he did David, that (though his since was pardoned) yet the sword should never depart from his house;
av-j np1 vvd, cc dt n1 vvd pno31, c-acp pns31 vdd np1, cst (cs po31 n1 vbds vvn) av dt n1 vmd av-x vvi p-acp po31 n1;
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1944
as he did Christ, that the cup should not passe from him;
as he did christ, that the cup should not pass from him;
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1945
as he did Paul, when he was buffered by a messenger of Satan, My grace is sufficient for thee:
as he did Paul, when he was buffered by a Messenger of Satan, My grace is sufficient for thee:
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1946
If not granting that which he requested, yet that which seemed best to the Master of Requests, quod bonum oculis suis, what seemed him good.
If not granting that which he requested, yet that which seemed best to the Master of Requests, quod bonum oculis suis, what seemed him good.
cs xx vvg d r-crq pns31 vvd, av cst r-crq vvd js p-acp dt n1 pp-f n2, fw-la fw-la fw-la fw-la, r-crq vvd pno31 j.
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1947
But was it good for Ely and his family, thus signally to be punished? Yes, it is good for a man that is troubled with a NONLATINALPHABET,
But was it good for Ely and his family, thus signally to be punished? Yes, it is good for a man that is troubled with a,
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1948
or ranknesse of blood, to breath a vein, for an obstructed foul body, to receive a sharp potion:
or rankness of blood, to breath a vein, for an obstructed foul body, to receive a sharp potion:
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1949
It was good for me (saies David) that I was afflicted. It was good for me (Says David) that I was afflicted.
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1950
Therefore Mauritius Emperour of the Romans, and Sigismund King of the Burgundians, earnestly petitioned God, that by suffering of temporall punishments, they might be freed from eternall,
Therefore Mauritius Emperor of the Roman, and Sigismund King of the Burgundians, earnestly petitioned God, that by suffering of temporal punishments, they might be freed from Eternal,
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1951
and were therefore slain with their whole Families. This was Ely 's choice, let him do what seemeth him good.
and were Therefore slave with their Whole Families. This was Ely is choice, let him do what seems him good.
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1952
And motives to patient submission, to what God shall lay upon us, may be these. First, meditate, that our sins deserves scorpions, and we are but chastised with rods;
And motives to patient submission, to what God shall lay upon us, may be these. First, meditate, that our Sins deserves scorpions, and we Are but chastised with rods;
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1953
an eternall curse, is turned to a momentary short correction:
an Eternal curse, is turned to a momentary short correction:
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1954
and shall we murmur at restraint for a day, who have demerited everlasting imprisonment? Secondly, we are in the hands of a loving Father, who corrects us for our good;
and shall we murmur At restraint for a day, who have demerited everlasting imprisonment? Secondly, we Are in the hands of a loving Father, who corrects us for our good;
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1955
it's a file to eat off our rust, a fire to purge away our drosse, a corrosive to corrode our dead flesh:
it's a file to eat off our rust, a fire to purge away our dross, a corrosive to corrode our dead Flesh:
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1956
We patiently submit to earthly Fathers, and shall not we much more to our heavenly Father, in hope of an eternall Crown? Thirdly, Christ was vir dolorum, a man of sorrowes, undergoing his Father's heavy displeasure for us:
We patiently submit to earthly Father's, and shall not we much more to our heavenly Father, in hope of an Eternal Crown? Thirdly, christ was vir Dolorum, a man of sorrows, undergoing his Father's heavy displeasure for us:
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1957
Shall not we then take up the Crosse, and follow him, seeing it is his pleasure, that we must go through this Wildernesse,
Shall not we then take up the Cross, and follow him, seeing it is his pleasure, that we must go through this Wilderness,
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1958
and tread on fiery Serpents, before we come at Canaan? Christ suffered for us, leaving us an example, that we should follow his steps, 1 Pet. 2. 21. which St. Paul presses, Heb. 12. 1, 2. Let us run with patience the race that is set before us, looking unto Jesus, the Author and finisher of our faith, who for the joy that was set before him, endured the crosse, and despised the shame.
and tread on fiery Serpents, before we come At Canaan? christ suffered for us, leaving us an Exampl, that we should follow his steps, 1 Pet. 2. 21. which Saint Paul presses, Hebrew 12. 1, 2. Let us run with patience the raze that is Set before us, looking unto jesus, the Author and finisher of our faith, who for the joy that was Set before him, endured the cross, and despised the shame.
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1959
Fourthly, these sharp humours have run in all the veines of the mysticall body of Christ hitherto:
Fourthly, these sharp humours have run in all the Veins of the mystical body of christ hitherto:
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1960
no afflictions befall us, but such as are accomplished in our brethren that are in the world.
no afflictions befall us, but such as Are accomplished in our brothers that Are in the world.
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1961
Joseph was in prison, Daniel in the Lion's den, the three Children in the fiery furnace, Job on the dunghill, Lazarus prostrate at the rich Man's gates, the blessed Virgin's heart was pierced with a sword, the Apostles in the gaole.Joseph was in prison, daniel in the Lion's den, the three Children in the fiery furnace, Job on the dunghill, Lazarus prostrate At the rich Man's gates, the blessed Virgin's heart was pierced with a sword, the Apostles in the gaol.
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1962
And we have a promise, that the God of all grace, after we have suffered a while;
And we have a promise, that the God of all grace, After we have suffered a while;
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1963
will make us perfect, stablish, strengthen, and settle us:
will make us perfect, establish, strengthen, and settle us:
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1964
And that God of his fidelity, will not suffer us to be tempted above that we are able,
And that God of his Fidis, will not suffer us to be tempted above that we Are able,
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1965
but will with the temptation also, make a way to escape, that we may be able to bear it.
but will with the temptation also, make a Way to escape, that we may be able to bear it.
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1966
Fiftly, God hath put bounds to the storms of this troublesome Sea;
Fifty, God hath put bounds to the storms of this troublesome Sea;
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1967
huc us { que } thus far the waves shall rage, and no further. Thirty years were appointed the sick man at Bethesda 's pool, twelve years to the woman with the bloody issue, three months to Moses, ten daies of tribulation to the Angell of the Church of Smyrna, three daies plague to D•vid: Yea, the number of the godly mans tears are registred in Gods book,huc us { que } thus Far the waves shall rage, and no further. Thirty Years were appointed the sick man At Bethesda is pool, twelve Years to the woman with the bloody issue, three months to Moses, ten days of tribulation to the Angel of the Church of Smyrna, three days plague to D•vid: Yea, the number of the godly men tears Are registered in God's book,
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1968
and the quantity kept in his bottle;
and the quantity kept in his Bottle;
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1969
they are but a showr that will end in sunshine, a troublesome torrent, that will waft us to the haven of rest.
they Are but a shower that will end in sunshine, a troublesome torrent, that will waft us to the Haven of rest.
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1970
Be faithfull unto death, and thou shalt receive a Crown of life.
Be faithful unto death, and thou shalt receive a Crown of life.
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1971
Sixtly, we are called, to give an account of our Stewardship, how we have improved our Talent;
Sixty, we Are called, to give an account of our Stewardship, how we have improved our Talon;
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1972
to repetitions in Christs school, to see how much faith, patience, and godlinesse we have learned all this while;
to repetitions in Christ school, to see how much faith, patience, and godliness we have learned all this while;
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1973
and whether we cannot, like •ob, receive at the hand of God some evill, as well as we have hitherto received a confluence of good.
and whither we cannot, like •ob, receive At the hand of God Some evil, as well as we have hitherto received a confluence of good.
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1974
As therefore we have alwaies prayed, Thy will be done, so let us not be now offended at this which is done by his holy will. Seventhly, meditate, that all things shall work together for the best to them that love God, insomuch that neither death,
As Therefore we have always prayed, Thy will be done, so let us not be now offended At this which is done by his holy will. Seventhly, meditate, that all things shall work together for the best to them that love God, insomuch that neither death,
p-acp av pns12 vhb av vvn, po21 n1 vbi vdn, av vvb pno12 xx vbi av vvn p-acp d r-crq vbz vdn p-acp po31 j n1. crd, vvi, cst d n2 vmb vvi av p-acp dt js p-acp pno32 cst vvb np1, av cst dx n1,
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1975
nor life, nor Angells, nor principalities, nor powers, shall be able to separate us from the love of God, which is in Christ Jesus our Lord:
nor life, nor Angels, nor principalities, nor Powers, shall be able to separate us from the love of God, which is in christ jesus our Lord:
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1976
Every pang is a prevention of hellish pains, every sanctified respite, an earnest of heavens rest.
Every pang is a prevention of hellish pains, every sanctified respite, an earnest of heavens rest.
d n1 vbz dt n1 pp-f j n2, d j-vvn n1, dt n1 pp-f ng1 n1.
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1977
It is but the Crosse of Christ, sent before to c•ucifie the love of the world in us;
It is but the Cross of christ, sent before to c•ucifie the love of the world in us;
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1978
let us therefore with Simon of Cyrene, carry it after him; the pains will shortly passe, the joy will never passe away.
let us Therefore with Simon of Cyrene, carry it After him; the pains will shortly pass, the joy will never pass away.
vvb pno12 av p-acp np1 pp-f np1, vvb pn31 p-acp pno31; dt n2 vmb av-j vvi, dt n1 vmb av-x vvi av.
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1979
Lastly, consider, there is no equality, no proportion, betwixt the houre of temptation here, and the everlasting jubilee hereafter.
Lastly, Consider, there is no equality, no proportion, betwixt the hour of temptation Here, and the everlasting jubilee hereafter.
ord, vvb, pc-acp vbz dx n1, dx n1, p-acp dt n1 pp-f n1 av, cc dt j n1 av.
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1980
As is the centre to the circumference, an instant to eternity, a molehill to a mountain, a drop of water to the sea;
As is the centre to the circumference, an instant to eternity, a molehill to a mountain, a drop of water to the sea;
p-acp vbz dt n1 p-acp dt n1, dt n-jn p-acp n1, dt n1 p-acp dt n1, dt n1 pp-f n1 p-acp dt n1;
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1981
so are the Saints crosses to their crownes;
so Are the Saints Crosses to their crowns;
av vbr dt n2 n2 p-acp po32 n2;
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1982
as is the earth, little or nothing in respect of heaven, so is our earthly sufferings in respect of it;
as is the earth, little or nothing in respect of heaven, so is our earthly sufferings in respect of it;
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1983
therefore glory is called the kingdome of God, of the Father, of Heaven, Abraham 's bosom, Matth. 8. 11. it's called, a Paradise of pleasure, wherein is the Tree of life, the house of our Father, all fulnesse of joy, the new Jerusalem, an inheritance incorruptible, undefiled, that fades not away, reserved in the highest heavens:
Therefore glory is called the Kingdom of God, of the Father, of Heaven, Abraham is bosom, Matthew 8. 11. it's called, a Paradise of pleasure, wherein is the Tree of life, the house of our Father, all fullness of joy, the new Jerusalem, an inheritance incorruptible, undefiled, that fades not away, reserved in the highest heavens:
av n1 vbz vvn dt n1 pp-f np1, pp-f dt n1, pp-f n1, np1 vbz n1, np1 crd crd pn31|vbz vvn, dt n1 pp-f n1, q-crq vbz dt n1 pp-f n1, dt n1 pp-f po12 n1, d n1 pp-f n1, dt j np1, dt n1 j, j, cst vvz xx av, vvn p-acp dt js n2:
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1984
It's called the glory of God, our glory, rest, refreshment, such felicity, as neither eye hath seen, ear hath heard,
It's called the glory of God, our glory, rest, refreshment, such felicity, as neither eye hath seen, ear hath herd,
pn31|vbz vvn dt n1 pp-f np1, po12 n1, n1, n1, d n1, c-acp dx n1 vhz vvn, n1 vhz vvn,
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1985
neither hath it entred into the heart of man. For it is the habitation of God, of Christ, of the holy Ghost;
neither hath it entered into the heart of man. For it is the habitation of God, of christ, of the holy Ghost;
av-dx vhz pn31 vvn p-acp dt n1 pp-f n1. p-acp pn31 vbz dt n1 pp-f np1, pp-f np1, pp-f dt j n1;
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1986
as great a difference as there is betwixt a Snailes house and a Palace, a Tortoise shell,
as great a difference as there is betwixt a Snails house and a Palace, a Tortoise shell,
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1987
and Solomon 's Temple, Jonah 's Gourd, and the Towers of Ninivey, so much, and more difference, is betwixt heaven,
and Solomon is Temple, Jonah is Gourd, and the Towers of Nineveh, so much, and more difference, is betwixt heaven,
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1988
and any thing that can be upon earth.
and any thing that can be upon earth.
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1989
We see this is the composure of the World, that finest things are scituated in the highest places;
We see this is the composure of the World, that Finest things Are situated in the highest places;
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1990
the earth, as grossest, is put in the lowest room, the Water above the Earth, the Aire above the Water;
the earth, as Grossest, is put in the lowest room, the Water above the Earth, the Air above the Water;
dt n1, c-acp js, vbz vvn p-acp dt js n1, dt n1 p-acp dt n1, dt n1 p-acp dt n1;
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1991
the Fire above the Aire, the Sphears of Heaven, purer then any of them, above the rest, which you see beautified with Sun, Moon,
the Fire above the Air, the Spheres of Heaven, Purer then any of them, above the rest, which you see beautified with Sun, Moon,
dt n1 p-acp dt n1, dt n2 pp-f n1, jc cs d pp-f pno32, p-acp dt n1, r-crq pn22 vvb vvn p-acp n1, n1,
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1992
and Stars, shining more gloriously, then all the pretious Stones in the world; and all this, but the neather side of the pavement of that Palace;
and Stars, shining more gloriously, then all the precious Stones in the world; and all this, but the nether side of the pavement of that Palace;
cc n2, vvg av-dc av-j, cs d dt j n2 p-acp dt n1; cc d d, cc-acp dt j n1 pp-f dt n1 pp-f d n1;
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1993
then what shall be the glory of the Heaven of Heavens within, able to drink up all afflictions,
then what shall be the glory of the Heaven of Heavens within, able to drink up all afflictions,
av q-crq vmb vbi dt n1 pp-f dt n1 pp-f n2 a-acp, j pc-acp vvi a-acp d n2,
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1994
as the Sea does the River Iordan. There are three distinct places, in which every Saint successively, is resident; first, in his mother's wombe; secondly, in the world; thirdly, in heaven.
as the Sea does the River Iordan. There Are three distinct places, in which every Saint successively, is resident; First, in his mother's womb; secondly, in the world; Thirdly, in heaven.
c-acp dt n1 vdz dt n1 np1. pc-acp vbr crd j n2, p-acp r-crq d n1 av-j, vbz j-jn; ord, p-acp po31 ng1 n1; ord, p-acp dt n1; ord, p-acp n1.
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1995
As much as the whole Universe is larger then our mothers wombe, so much is heaven larger and ampler than it;
As much as the Whole Universe is larger then our mother's womb, so much is heaven larger and ampler than it;
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1996
for, if one star exceed the earth so much in bignesse, then what shall the heavens, that contain infinite stars? Secondly,
for, if one star exceed the earth so much in bigness, then what shall the heavens, that contain infinite Stars? Secondly,
c-acp, cs crd n1 vvi dt n1 av av-d p-acp n1, av q-crq vmb dt n2, cst vvb j n2? ord,
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1997
as in largenesse, so in time;
as in largeness, so in time;
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1998
our time to be in our mothers wombs is but nine months, but on earth it may be an hundred times nine months;
our time to be in our mother's wombs is but nine months, but on earth it may be an hundred times nine months;
po12 n1 pc-acp vbi p-acp po12 ng1 n2 vbz p-acp crd n2, cc-acp p-acp n1 pn31 vmb vbi dt crd n2 crd n2;
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1999
but our beeing in heaven is without period of daies, months, or years.
but our being in heaven is without Period of days, months, or Years.
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2000
Thirdly, as no man can remember, what sorrow he had in his mothers wombe, so shall our joies in heaven drink up all our sufferings upon earth.
Thirdly, as no man can Remember, what sorrow he had in his mother's womb, so shall our Joys in heaven drink up all our sufferings upon earth.
ord, c-acp dx n1 vmb vvi, q-crq n1 pns31 vhd p-acp po31 ng1 n1, av vmb po12 n2 p-acp n1 vvi a-acp d po12 n2 p-acp n1.
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2001
And this glory consists, either essentially, in the beatificall vision, or operatively, in the effects it works in us.
And this glory consists, either essentially, in the beatifical vision, or operatively, in the effects it works in us.
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2002
Essentially, in the beatifical vision, (though the Familists and Millenaries understand it not, confounding grace and glory) but no man upon earth hath seen God,
Essentially, in the beatifical vision, (though the Familists and Millennials understand it not, confounding grace and glory) but no man upon earth hath seen God,
av-j, p-acp dt j n1, (cs dt np2 cc n2-jn vvi pn31 xx, vvg n1 cc n1) p-acp dx n1 p-acp n1 vhz vvn np1,
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2003
neither can he be seen, that is, perfectly; it is true, we may see God here in a naturall vision in his Creatures,
neither can he be seen, that is, perfectly; it is true, we may see God Here in a natural vision in his Creatures,
dx vmb pns31 vbi vvn, cst vbz, av-j; pn31 vbz j, pns12 vmb vvi np1 av p-acp dt j n1 p-acp po31 n2,
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2004
as in a Glasse, wherein some splendour of his glory shines;
as in a Glass, wherein Some splendour of his glory shines;
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2005
he may be seen in a specular or symbolicall vision, by signes and characters of his glory;
he may be seen in a specular or symbolical vision, by Signs and characters of his glory;
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2006
so Moses is said to have seen Gods hinder parts, Esa. 6. 1. I saw the Lord sitting upon his throne, high,
so Moses is said to have seen God's hinder parts, Isaiah 6. 1. I saw the Lord sitting upon his throne, high,
av np1 vbz vvn pc-acp vhi vvn n2 vvi n2, np1 crd crd pns11 vvd dt n1 vvg p-acp po31 n1, j,
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2007
and lifted up, his house was full of maj•sty, and the Seraphims stood about him. and lifted up, his house was full of maj•sty, and the Seraphims stood about him.
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2008
We see God here by the vision of faith, when by Doctrine of Christ his Son,
We see God Here by the vision of faith, when by Doctrine of christ his Son,
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2009
and the operation of the Spirit, we know the will of the Father.
and the operation of the Spirit, we know the will of the Father.
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2010
But the beatificall vision in heaven, is to behold God and Christ Jesus face to face, we shall see him as he is, no veiles being put betwixt us.
But the beatifical vision in heaven, is to behold God and christ jesus face to face, we shall see him as he is, no veils being put betwixt us.
p-acp dt j n1 p-acp n1, vbz pc-acp vvi np1 cc np1 np1 n1 p-acp n1, pns12 vmb vvi pno31 c-acp pns31 vbz, dx n2 vbg vvn p-acp pno12.
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2011
Stay here, and pause a while.
Stay Here, and pause a while.
n1 av, cc vvb dt n1.
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2012
What comfort will this be, to see the Lamb sit upon his seat of state? If the wise men of the East came so far,
What Comfort will this be, to see the Lamb fit upon his seat of state? If the wise men of the East Come so Far,
q-crq n1 vmb d vbi, pc-acp vvi dt n1 vvb p-acp po31 n1 pp-f n1? cs dt j n2 pp-f dt n1 vvd av av-j,
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2013
and rejoyced to see him in the manger, what will it be to see him sitting in his glory? If St. Iohn Baptist did leap at his presence in his mothers wombe, what shall this his presence do, in his royall and eternall Kingdome? If the Queen of Sheba was astonished at the sight of Solomon, what shall we be at the sight of millions of Saints in his Court, every one greater than Solomon, throwing down their Crowns before him the King of Kings? To this, joyne the communion of Saints;
and rejoiced to see him in the manger, what will it be to see him sitting in his glory? If Saint John Baptist did leap At his presence in his mother's womb, what shall this his presence do, in his royal and Eternal Kingdom? If the Queen of Sheba was astonished At the sighed of Solomon, what shall we be At the sighed of millions of Saints in his Court, every one greater than Solomon, throwing down their Crowns before him the King of Kings? To this, join the communion of Saints;
cc vvd pc-acp vvi pno31 p-acp dt n1, r-crq vmb pn31 vbi pc-acp vvi pno31 vvg p-acp po31 n1? cs n1 np1 np1 vdd vvi p-acp po31 n1 p-acp po31 ng1 n1, r-crq vmb d po31 n1 vdb, p-acp po31 j cc j n1? cs dt n1 pp-f np1 vbds vvn p-acp dt n1 pp-f np1, r-crq vmb pns12 vbi p-acp dt n1 pp-f crd pp-f n2 p-acp po31 n1, d pi jc cs np1, vvg a-acp po32 n2 p-acp pno31 dt n1 pp-f n2? p-acp d, vvb dt n1 pp-f n2;
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2014
imagine what a comfort will it be, to meet with the noble Army of Martyrs, the goodly fellowship of the Prophets, the holy society of all the Apostles, Evangelists, Confessors, where we shall see their Crowns of glory set upon their heads, which Christ confers upon them, not for their merits, but for his mercies sake.
imagine what a Comfort will it be, to meet with the noble Army of Martyrs, the goodly fellowship of the prophets, the holy society of all the Apostles, Evangelists, Confessors, where we shall see their Crowns of glory Set upon their Heads, which christ confers upon them, not for their merits, but for his Mercies sake.
vvb r-crq dt n1 vmb pn31 vbi, pc-acp vvi p-acp dt j n1 pp-f n2, dt j n1 pp-f dt n2, dt j n1 pp-f d dt n2, n2, n2, c-crq pns12 vmb vvi po32 n2 pp-f n1 vvn p-acp po32 n2, r-crq np1 vvz p-acp pno32, xx p-acp po32 n2, cc-acp p-acp po31 ng1 n1.
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2015
The effects the beatificall vision works on us, are radiant either in soul or body;
The effects the beatifical vision works on us, Are radiant either in soul or body;
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2016
in soul, where first the understanding shall be truly enlightned with divine and heavenly knowledge, which God shall immediately reveal unto us, without the ministry of men and Angells.
in soul, where First the understanding shall be truly enlightened with divine and heavenly knowledge, which God shall immediately reveal unto us, without the Ministry of men and Angels.
p-acp n1, c-crq ord dt n1 vmb vbi av-j vvn p-acp j-jn cc j n1, r-crq np1 vmb av-j vvi p-acp pno12, p-acp dt n1 pp-f n2 cc n2.
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2017
Secondly, in our Will, which shall be filled with righteousnesse and holinesse, perfect love towards God, charity towards our fellow Saints for ever.
Secondly, in our Will, which shall be filled with righteousness and holiness, perfect love towards God, charity towards our fellow Saints for ever.
ord, p-acp po12 n1, r-crq vmb vbi vvn p-acp n1 cc n1, j n1 p-acp np1, n1 p-acp po12 n1 n2 p-acp av.
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2018
Thirdly, in our Affections, which shall be composed without at axie or disorder, into eternall harmony,
Thirdly, in our Affections, which shall be composed without At axie or disorder, into Eternal harmony,
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2019
as Be•nard saies sweetly, Deus implebit animam rationalem luce sapientiae, concupiscibilem justitiâ, irascibilem perfectâ tranquillitate:
as Be•nard Says sweetly, Deus implebit animam rationalem luce sapientiae, concupiscibilem justitiâ, irascibilem perfectâ tranquillitate:
c-acp np1 vvz av-j, fw-la fw-la fw-la fw-la n1 fw-la, fw-la fw-la, fw-la fw-la vvi:
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2020
God will fill the soul with light of wisdome, the concupiscible faculty with righteousnesse, the irrascible with perfect tranquillity.
God will fill the soul with Light of Wisdom, the concupiscible faculty with righteousness, the irascible with perfect tranquillity.
np1 vmb vvi dt n1 p-acp n1 pp-f n1, dt j n1 p-acp n1, dt j p-acp j n1.
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2021
The effects it works on the body consists in these particulars: First, of mortall bodies, they shall be made immortall; of corruptible, incorruptible;
The effects it works on the body consists in these particulars: First, of Mortal bodies, they shall be made immortal; of corruptible, incorruptible;
dt n2 pn31 vvz p-acp dt n1 vvz p-acp d n2-j: ord, pp-f j-jn n2, pns32 vmb vbi vvn j; pp-f j, j;
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2022
our flesh, that is subject to so many mutations, vexed with so many diseases, defiled with so many corruptions, pestered with so many infinite calamities, shall be made most glorious,
our Flesh, that is Subject to so many mutations, vexed with so many diseases, defiled with so many corruptions, pestered with so many infinite calamities, shall be made most glorious,
po12 n1, cst vbz j-jn p-acp av d n2, vvn p-acp av d n2, vvn p-acp av d n2, vvn p-acp av d j n2, vmb vbi vvn av-ds j,
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2023
and most perfect, to endure for ever without change, and to raigne with the soul world without end.
and most perfect, to endure for ever without change, and to Reign with the soul world without end.
cc av-ds j, pc-acp vvi p-acp av p-acp n1, cc pc-acp vvi p-acp dt n1 n1 p-acp n1.
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2024
Secondly, of a naturall, it shall become a spirituall body, not in essence and being,
Secondly, of a natural, it shall become a spiritual body, not in essence and being,
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2025
but in quality and condition, because it shall be freed from all paines and troubles that belongs to the same,
but in quality and condition, Because it shall be freed from all pains and Troubles that belongs to the same,
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2026
as sin, eating, drinking, sleeping, and the like.
as since, eating, drinking, sleeping, and the like.
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2027
Thirdly, of a weak, it shall become a powerfull body, by reason of agility and nimblenesse, able to mount towards Heaven,
Thirdly, of a weak, it shall become a powerful body, by reason of agility and nimbleness, able to mount towards Heaven,
ord, pp-f dt j, pn31 vmb vvi dt j n1, p-acp n1 pp-f n1 cc n1, j pc-acp vvi p-acp n1,
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2028
and meet our Saviour in the Aire. Fourthly, of a deformed and imperfect, it shall be a perfect and beautifull body;
and meet our Saviour in the Air. Fourthly, of a deformed and imperfect, it shall be a perfect and beautiful body;
cc vvb po12 n1 p-acp dt n1. ord, pp-f dt j-vvn cc j, pn31 vmb vbi dt j cc j n1;
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2029
Iacob shall not halt, Leab shall not be blear-eyed, nor Mephibosheth lame, but all shall be as nimble as Harts.Iacob shall not halt, Leab shall not be blear-eyed, nor Mephibosheth lame, but all shall be as nimble as Hearts.
np1 vmb xx vvi, np1 vmb xx vbi j, ccx np1 j, cc-acp d vmb vbi a-acp j c-acp n2.
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2030
Fiftly, in our bodies shall appear resplendent glory, beautifulnesse, and shining brightnesse; we shall be NONLATINALPHABET, like Angells, glistering like stars, conformable unto Christs glorious body.
Fifty, in our bodies shall appear resplendent glory, beautifulness, and shining brightness; we shall be, like Angels, glistering like Stars, conformable unto Christ glorious body.
ord, p-acp po12 n2 vmb vvi j n1, n1, cc j-vvg n1; pns12 vmb vbi, av-j n2, vvg av-j n2, j p-acp npg1 j n1.
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2031
Dan. 12. 3. They that be wise, shall shine as the brightnesse of the firmament, and they that turn many to righteousnesse, as the stars for ever and ever. Dan. 12. 3. They that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness, as the Stars for ever and ever.
np1 crd crd pns32 cst vbb j, vmb vvi p-acp dt n1 pp-f dt n1, cc pns32 cst vvb d p-acp n1, c-acp dt n2 p-acp av cc av.
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2032
Well then, seeing it is thus, let us say with Eli, It is the Lord, let him do what seemeth him good, so we may enjoy him;
Well then, seeing it is thus, let us say with Eli, It is the Lord, let him do what seems him good, so we may enjoy him;
av av, vvg pn31 vbz av, vvb pno12 vvi p-acp np1, pn31 vbz dt n1, vvb pno31 vdi r-crq vvz pno31 j, av pns12 vmb vvi pno31;
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2033
with Austin, Hic seca, hic ure, Lance here, seare here, so we may have glorified bodies;
with Austin, Hic seca, hic ure, Lance Here, sear Here, so we may have glorified bodies;
p-acp np1, fw-la fw-mi, fw-mi n1, n1 av, vvb av, av pns12 vmb vhi vvn n2;
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2034
with Ignatius, Fire, gallows, wilde beasts, breaking of our bones, quartering of our members, crushing of our bodies,
with Ignatius, Fire, gallows, wild beasts, breaking of our bones, quartering of our members, crushing of our bodies,
p-acp np1, n1, n2, j n2, vvg pp-f po12 n2, j-vvg pp-f po12 n2, j-vvg pp-f po12 n2,
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so our bodies, so that we may enjoy our Lord Jesus and his Kingdome. Take our earthly possessions, so that we may raigne with him.
so our bodies, so that we may enjoy our Lord jesus and his Kingdom. Take our earthly possessions, so that we may Reign with him.
av po12 n2, av cst pns12 vmb vvi po12 n1 np1 cc po31 n1. vvb po12 j n2, av cst pns12 vmb vvi p-acp pno31.
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