yea see, it presents it selfe in the country method of sowing and reaping, but it is a sentence of that note as is not marked with a common ecce, but set in the forehead with a double sentence, be not deceiued. The preface then,
yea see, it presents it self in the country method of sowing and reaping, but it is a sentence of that note as is not marked with a Common ecce, but Set in the forehead with a double sentence, be not deceived. The preface then,
In those many seuerall places in the Epistles, where this word NONLATINALPHABET is vsed for the error of the minde, it is no where taken for any common errour,
In those many several places in the Epistles, where this word is used for the error of the mind, it is no where taken for any Common error,
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How were they deceiued so grosely and dangerously? Euen by those false teachers, that tooke to themselues a libertie & boldnes to prescribe vnto their brethren a secret forme of religion, that so long as they kept within compas of the generall faith,
How were they deceived so grossly and dangerously? Eve by those false Teachers, that took to themselves a liberty & boldness to prescribe unto their brothers a secret Form of Religion, that so long as they kept within compass of the general faith,
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Dealing and dallying with God Almighty, as Naaman the Assyrian did, God be mercifull vnto thy seruant in this point, in this darling sinne, in that reserued affection, herein God bee mercifull vnto thy seruant.
Dealing and dallying with God Almighty, as Naaman the assyrian did, God be merciful unto thy servant in this point, in this darling sin, in that reserved affection, herein God be merciful unto thy servant.
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nor Idolaters, nor adulterers, nor wantons, nor abusers of themselues with mankind, nor theeues, nor drunkards, nor raylers, nor extortioners shall inherit the kingdome of God;
nor Idolaters, nor Adulterers, nor wantons, nor Abusers of themselves with mankind, nor thieves, nor drunkards, nor railers, nor extortioners shall inherit the Kingdom of God;
the 5, 6, verses, This you know, that neither whoremonger nor vncleane person nor couetous person which is an Idolater hath any inheritance in the kingdome of Christ and of God.
the 5, 6, Verses, This you know, that neither whoremonger nor unclean person nor covetous person which is an Idolater hath any inheritance in the Kingdom of christ and of God.
It seemes there were some in the Church of Corinth, that were of Herods religion, who thought that so long as he heard Iohn Baptist in many things gladly, hee might commit incest with his brothers wife,
It seems there were Some in the Church of Corinth, that were of Herods Religion, who Thought that so long as he herd John Baptist in many things gladly, he might commit Incest with his Brother's wife,
it will liue in them, and sometime it will tyrannize ouer them, as in the first to the Rom. 7. 20. but it shall not raigne in their mortal bodies, they wil not yeeld the Scepter vnto it, and become voluntary subiects thereunto.
it will live in them, and sometime it will tyrannise over them, as in the First to the Rom. 7. 20. but it shall not Reign in their Mortal bodies, they will not yield the Sceptre unto it, and become voluntary Subjects thereunto.
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but that couetousnesse which is idolatry, which preferres a mans gaine before his God, which dares make ship-wracke of conscience, rather then part with his golde.
but that covetousness which is idolatry, which prefers a men gain before his God, which dares make shipwreck of conscience, rather then part with his gold.
Such haue no inheritance in the kingdome of Christ nor of God, they that wil be rich fall into temptations in 1. Tim 6. 9. not they that would be rich if it pleased God by good meanes;
Such have no inheritance in the Kingdom of christ nor of God, they that will be rich fallen into temptations in 1. Tim 6. 9. not they that would be rich if it pleased God by good means;
The Apostle Iames hath yet an other maner of speech in the first of his Epistle the 13. verse, Let no man say when he is tempted that he is tempted of God, as if these seedes of temptation were of Gods sowing,
The Apostle James hath yet an other manner of speech in the First of his Epistle the 13. verse, Let no man say when he is tempted that he is tempted of God, as if these seeds of temptation were of God's sowing,
and not of our owne growing, & so we might happily escape this bitter haruest; erre not my deere brethren, saith S. Iames, for this is a dangerous errour;
and not of our own growing, & so we might happily escape this bitter harvest; err not my deer brothers, Says S. James, for this is a dangerous error;
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is it not a mocke and an indignitie both for to account the blood of Christ an vnholy thing? as if it had beene shed to wash swine withall that delight to wallow in the mire,
is it not a mock and an indignity both for to account the blood of christ an unholy thing? as if it had been shed to wash Swine withal that delight to wallow in the mire,
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or dogges that returne backe againe vnto their vomit? Such sinnes of recidiuation as those wherof the Apostle speaketh before, what is the reason, that the holy Ghost hath not recorded in the booke of God any one example, of any that receiued pardon & was restored,
or Dogs that return back again unto their vomit? Such Sins of recidivation as those whereof the Apostle speaks before, what is the reason, that the holy Ghost hath not recorded in the book of God any one Exampl, of any that received pardon & was restored,
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for any grosse sinne by him committed that euer fell afterward into a relaps and was saued? what is the reason of this? Surely because it is to bee feared that the repentance of such a one was but a mock-repentance;
for any gross sin by him committed that ever fell afterwards into a relapse and was saved? what is the reason of this? Surely Because it is to be feared that the Repentance of such a one was but a mock-repentance;
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this Citie will yeeld vs too large a commentary, for to make the same plaine vnto you A man with an ill purpose hath gotten & doth keep an other mans goods in his possession (no rare-example);
this city will yield us too large a commentary, for to make the same plain unto you A man with an ill purpose hath got & does keep an other men goods in his possession (no rare-example);
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A Merchant liueth riotously not like the prodigall Sonne, vpon his owne portion, but as the vniust Steward, vpon other mens; in the end either for necessitie,
A Merchant lives riotously not like the prodigal Son, upon his own portion, but as the unjust Steward, upon other men's; in the end either for necessity,
but vnto those that are in the Church, vnto you that call vpon the name of the Lord, who call Christ Lord as Professours of the true Christian religion;
but unto those that Are in the Church, unto you that call upon the name of the Lord, who call christ Lord as Professors of the true Christian Religion;
who as zealous Professours of the same, can double it, and crie Lord, Lord; if any of you desire to put off almighty God with a sleight and a slie repentance for your great sins committed against his diuine Maiestie,
who as zealous Professors of the same, can double it, and cry Lord, Lord; if any of you desire to put off almighty God with a sleight and a sly Repentance for your great Sins committed against his divine Majesty,
or seeke to defraude his brother of his owne right and therein doth persist, such a one, doth but deceiue his owne soule, God is not mocked for as a man soweth so shall he also reape:
or seek to defraud his brother of his own right and therein does persist, such a one, does but deceive his own soul, God is not mocked for as a man Soweth so shall he also reap:
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Now this that hath beene said it doth onely make way vnto that which followeth, it is but a preface, be not deceiued, God is not mocked, &c. Then wherin should wee not be deceiued? what is that truth that we should take so seriously to heart? whatsoeuer a man soweth that shal he also reape, a firme trueth without doubt, that as a man soweth so he shall reape;
Now this that hath been said it does only make Way unto that which follows, it is but a preface, be not deceived, God is not mocked, etc. Then wherein should we not be deceived? what is that truth that we should take so seriously to heart? whatsoever a man Soweth that shall he also reap, a firm truth without doubt, that as a man Soweth so he shall reap;
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Againe, Salomon going about to perswade the young man to sow his seede betime in the morning, the 11. of the Preacher the 6. verse, the seedes of vertue in the morning of his youth;
Again, Solomon going about to persuade the young man to sow his seed betime in the morning, the 11. of the Preacher the 6. verse, the seeds of virtue in the morning of his youth;
he cannot preuaile with his many yeeres, marke what followeth at the 9. verse, saith GOD by Salomon, Reioyce oh youngman in thy youth, let thy heart cheere thee in thy yoong dayes,
he cannot prevail with his many Years, mark what follows At the 9. verse, Says GOD by Solomon, Rejoice o Young man in thy youth, let thy heart cheer thee in thy young days,
But most excellently and fit for this purpose, is that that wisdom herselfe deliuereth, or rather GOD, who is wisdome it selfe, in the first of the Prouerbes at the 20. verse, shee calleth without, she vttereth her voyce in the streets, shee stretcheth out her hands in the high street among the presse of the people,
But most excellently and fit for this purpose, is that that Wisdom herself Delivereth, or rather GOD, who is Wisdom it self, in the First of the Proverbs At the 20. verse, she calls without, she uttereth her voice in the streets, she Stretcheth out her hands in the high street among the press of the people,
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the same in kinde, if not the like in proportion, as you may reade the quality of the sinne in the nature of Gods punishments, be it temporall or bee it eternall,
the same in kind, if not the like in proportion, as you may read the quality of the sin in the nature of God's punishments, be it temporal or be it Eternal,
if temporall, looke vpon the roote, was not Adams temporal punishmēt well fitted to his fal? He did eat in wantonnes, hee shall now eat in sorrow, in sorrow shalt thou eat of it all the dayes of thy life:
if temporal, look upon the root, was not Adams temporal punishment well fitted to his fall? He did eat in wantonness, he shall now eat in sorrow, in sorrow shalt thou eat of it all the days of thy life:
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The hardnesse of Adams fore-head, in excusing and defending his sinne so obstinately before God, face to face, was well dissolued into the sweat of his browes;
The hardness of Adams forehead, in excusing and defending his sin so obstinately before God, face to face, was well dissolved into the sweat of his brows;
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therefore God makes them so ridiculous, that one man knowes not an others language, and all this in the very tongue, which is the very instrument and trumpet of fame.
Therefore God makes them so ridiculous, that one man knows not an Others language, and all this in the very tongue, which is the very Instrument and trumpet of fame.
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As of the Egyptians, the Edomites, the Cananites, the Iewes themselues for killing the Lord of life, whose bloud according vnto their owne imprecation is remayning vpon their children vnto this day.
As of the egyptians, the Edomites, the Canaanites, the Iewes themselves for killing the Lord of life, whose blood according unto their own imprecation is remaining upon their children unto this day.
70 Kings (saith Adonibezek) with their thumbs and toes cut off, haue eaten meat vnder my table, iust as I delt with them so hath God delt with me, the 1 of Iudges the 7. If not the same in kinde,
70 Kings (Says Adonibezek) with their thumbs and toes Cut off, have eaten meat under my table, just as I dealt with them so hath God dealt with me, the 1 of Judges the 7. If not the same in kind,
Because Cain would not afford an abiding place for Abel vpon the earth, therefore the earth would not afford an abiding place for Cain, a vagabond and a runnagate shalt thou be vpon the earth.
Because Cain would not afford an abiding place for Abel upon the earth, Therefore the earth would not afford an abiding place for Cain, a vagabond and a runagate shalt thou be upon the earth.
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That wicked Cham the spot of nature who against naturall reuerence dishonoured his father Noah, was accursed in his owne sonne, whose graceles posteritie, the Cananites, (for Cham was the father of Canaan Gen: 9. 18) giuen ouer to all vnnaturall vice became natures vomit in the 18 of Leuiticus, the land spued them out, v. 28 For a remembrance of that vnfaithful soule that would beleeue no more of Gods iudgments than shee saw with her eyes, there stands a pillar of salt depriued of all sense for abusing her sense in looking backe, for an euerlasting monument;
That wicked Cham the spot of nature who against natural Reverence dishonoured his father Noah, was accursed in his own son, whose graceless posterity, the Canaanites, (for Cham was the father of Canaan Gen: 9. 18) given over to all unnatural vice became nature's vomit in the 18 of Leviticus, the land spewed them out, v. 28 For a remembrance of that unfaithful soul that would believe no more of God's Judgments than she saw with her eyes, there Stands a pillar of salt deprived of all sense for abusing her sense in looking back, for an everlasting monument;
Nay the seruants of God who haue obtained pardon vpon their true repentance, God doth notwithstanding proportion his temporal punishments vnto their sinnes, to teach vs that none of vs shall euer be any gainers by sinning.
Nay the Servants of God who have obtained pardon upon their true Repentance, God does notwithstanding proportion his temporal punishments unto their Sins, to teach us that none of us shall ever be any gainers by sinning.
Was not Dauids adultery wel rewarded in Absolons folly with his Fathers Concubines? And for his murder of Ʋriah, the sword was not to depart from his house all the daies of his life.
Was not David adultery well rewarded in Absolom folly with his Father's Concubines? And for his murder of Ʋriah, the sword was not to depart from his house all the days of his life.
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And because his sonne Salomon diuided Gods kingdome and religion, betweene God and Idols, therfore God diuided his kingdome between Rehoboam and Ieroboam. And because his sonne Rehoboam would neede be a yokemaker to oppresse Israel, so as his little finger should be bigger, than his fathers loynes;
And Because his son Solomon divided God's Kingdom and Religion, between God and Idols, Therefore God divided his Kingdom between Rehoboam and Jeroboam. And Because his son Rehoboam would need be a yokemaker to oppress Israel, so as his little finger should be bigger, than his Father's loins;
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and if none at all, wee should doubt of Gods prouidence, in the first booke de Ciuitate Dei the 8. Therefore there shall come a day when this my text shall be fulfilled in plenitudine, in weight, number,
and if none At all, we should doubt of God's providence, in the First book de Ciuitate Dei the 8. Therefore there shall come a day when this my text shall be fulfilled in Plenitude, in weight, number,
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which as the haires of their heads are innumerable and infinite, so shall the punishment bee vpon obstinate sinners against that diuine maiestie which is infinite;
which as the hairs of their Heads Are innumerable and infinite, so shall the punishment be upon obstinate Sinners against that divine majesty which is infinite;
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where the breath of the Lord like a stream of brimston doth kindle it, Esay 30. 33. there shall bee no hope of deliuerance (and yet were it not for hope the heart would burst) no, there shall be no hope,
where the breath of the Lord like a stream of brimstone does kindle it, Isaiah 30. 33. there shall be no hope of deliverance (and yet were it not for hope the heart would burst) no, there shall be no hope,
who can dwell with euerlasting burning, where shall bee weeping and gnashing of teeth, and not lose his patience? seing that gnashing of teeth is an effect of an impatient furie.
who can dwell with everlasting burning, where shall be weeping and gnashing of teeth, and not loose his patience? sing that gnashing of teeth is an Effect of an impatient fury.
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Besides, that of S. Gregorie (I take it) is well grounded, he that dyeth without repentance, iustice doth presuppose that if that man could haue liued for euer, hee would haue sinned for euer;
Beside, that of S. Gregory (I take it) is well grounded, he that Dies without Repentance, Justice does presuppose that if that man could have lived for ever, he would have sinned for ever;
so likewise in his most iust iudgment shall he punish finally all impenitencie with eternall vengeance, iust as a man soweth so shall hee also reape in most exact proportion.
so likewise in his most just judgement shall he Punish finally all impenitency with Eternal vengeance, just as a man Soweth so shall he also reap in most exact proportion.
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Their roote is rottennesse and their bud dust, Esay 5. 24. But marke the phrase, Quicquid seminaverit homo: Whatsoeuer a man shall sow. For there are some weeds which grow of themselues naturally, without sowing;
Their root is rottenness and their bud dust, Isaiah 5. 24. But mark the phrase, Quicquid seminaverit homo: Whatsoever a man shall sow. For there Are Some weeds which grow of themselves naturally, without sowing;
calling the deeds which wee doe, the seede which wee sow. And Ioh. 8. 44. our Sauiour saith, that when the Deuill speaketh a lye, de suo loquitur, hee speaketh that which is as it were of his owne sowing and growing.
calling the Deeds which we do, the seed which we sow. And John 8. 44. our Saviour Says, that when the devil speaks a lie, de Sue loquitur, he speaks that which is as it were of his own sowing and growing.
as they did the Apostle in the 7. to the Romans, verse 24 NONLATINALPHABET, O wretched man that I am who shall deliuer me from the bodie of this death? if we finde in our selues a loathing of our sinnes,
as they did the Apostle in the 7. to the Roman, verse 24, Oh wretched man that I am who shall deliver me from the body of this death? if we find in our selves a loathing of our Sins,
then God is mercifull to passe them ouer, for if thou Lord shouldest marke what is done amisse who should be able to abide it? we should reap then nothing but gall and bitternesse,
then God is merciful to pass them over, for if thou Lord Shouldst mark what is done amiss who should be able to abide it? we should reap then nothing but Gall and bitterness,
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if we do studie to bee naught, and take great paines to doe wickedly as Ieremie speaketh cap. 9. 5. if we break vp the fallowes and furrowes of our hearts vnto sinne;
if we do study to be nought, and take great pains to do wickedly as Ieremie speaks cap. 9. 5. if we break up the fallows and furrows of our hearts unto sin;
the closer the better, thy father which seeth thee in secret shall reward thee openly. Whatsoeuer a man soweth there is an other difference in respect of God;
the closer the better, thy father which sees thee in secret shall reward thee openly. Whatsoever a man Soweth there is an other difference in respect of God;
When his son Christ, did sow his seed himselfe with a most skilful hand, some fell by the way side and wanting good mold to couer it, it was quickly taken away, that is, the people would presse and throng one another in the gates,
When his son christ, did sow his seed himself with a most skilful hand, Some fell by the Way side and wanting good mould to cover it, it was quickly taken away, that is, the people would press and throng one Another in the gates,
& therefore quickly faded, that is, so long as the loaues lasted, so long as the Ministers of Christ did fill their bellies they heard the word with cheerefulnes and alacritie;
& Therefore quickly faded, that is, so long as the loaves lasted, so long as the Ministers of christ did fill their bellies they herd the word with cheerfulness and alacrity;
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Now if the sonne himselfe had no better successe no maruell though his seruants haue great cause to complain, with the three great Prophets of God with Esay in the 49. the 4. verse I haue laboured in vaine and for nothing, our iudgement is with the Lord and my workes with my God:
Now if the son himself had no better success not marvel though his Servants have great cause to complain, with the three great prophets of God with Isaiah in the 49. the 4. verse I have laboured in vain and for nothing, our judgement is with the Lord and my works with my God:
Thus, I say, God doth plow and sow, and call to his people by his sonne, by the Prophets, by his ministers, he looked for fruit, and behold hedge ▪ fruite;
Thus, I say, God does blow and sow, and call to his people by his son, by the prophets, by his Ministers, he looked for fruit, and behold hedge ▪ fruit;
the 6. verse, He that soweth sparingly shall reape sparingly, hee that soweth bountifully shall also reape bountifully, both shal be Reapers according to the quantity be it little or much whatsoeuer is sowne;
the 6. verse, He that Soweth sparingly shall reap sparingly, he that Soweth bountifully shall also reap bountifully, both shall be Reapers according to the quantity be it little or much whatsoever is sown;
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from a crumme of bread giuen to poore Lazarus at your gates, vnto the continuall feeding and cloathing of such as these littly-great friends well purchased by Mammon.
from a crumb of bred given to poor Lazarus At your gates, unto the continual feeding and clothing of such as these littly-great Friends well purchased by Mammon.
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If ye will listen to the aduice of our Sauiour Christ, who is wisedome it selfe, he tells you, that you cannot make better vse of your wealth nor make a better purchase,
If you will listen to the Advice of our Saviour christ, who is Wisdom it self, he tells you, that you cannot make better use of your wealth nor make a better purchase,
a most heauenly ornament vnto this City, and they shal rise likwise at the last day not to condemne but to commend and by their publike testimony before men and Angells to receiue their good Benefactors into those euerlasting Tabernacles.
a most heavenly ornament unto this city, and they shall rise likewise At the last day not to condemn but to commend and by their public testimony before men and Angels to receive their good Benefactors into those everlasting Tabernacles.
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Let me ingenuously confes vnto you, that when I first pitched my meditation vpon this sentence, I did not at all thinke of the wordes immediately going before, which now I must needes read vnto you,
Let me ingenuously confess unto you, that when I First pitched my meditation upon this sentence, I did not At all think of the words immediately going before, which now I must needs read unto you,
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let him that is taught in the word, be he whatsoeuer, (so hee be taught in the word) let him make him, not them; though them also as occasion shall require; (for the Galathians no doubt had many Teachers,
let him that is taught in the word, be he whatsoever, (so he be taught in the word) let him make him, not them; though them also as occasion shall require; (for the Galatians no doubt had many Teachers,
This appeareth in the 9. of the first to the Corinthians vers. 4. Haue wee not power? that is, haue we not right as a dutie belonging vnto vs? that milke that the flock doth owe to the Feeder;
This appears in the 9. of the First to the Corinthians vers. 4. Have we not power? that is, have we not right as a duty belonging unto us? that milk that the flock does owe to the Feeder;
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that fruit that the vine giues to the planter, is (in that place) that portion which God takes to himselfe if it be withheld from him, he counts it a mocking of him.
that fruit that the vine gives to the planter, is (in that place) that portion which God Takes to himself if it be withheld from him, he counts it a mocking of him.
What is the part then, the Apostle meanes or alludeth vnto in this place? is it that portion which God alotted vnto the Leuites vnder the law? No, by no meanes; that were too much;
What is the part then, the Apostle means or alludeth unto in this place? is it that portion which God allotted unto the Levites under the law? No, by no means; that were too much;
when as their whole land, was not so bigge as the third part of England, what then, is it precisely the tenth part, which God doth challendge to himselfe in mount Sina the 27. of Leuit. the 32. almost 430 yeares before the Leuits had any part? no by no meanes, that were too much;
when as their Whole land, was not so big as the third part of England, what then, is it precisely the tenth part, which God does challenge to himself in mount Sina the 27. of Levites the 32. almost 430 Years before the Leuits had any part? no by no means, that were too much;
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how then? is it any part at all, of all thy goods? Verily thus much is agreed vpon, of all sides; (for now I must touch no controuersies) this I say is agreed vpon vnder the Gospell, that the Church of Christ,
how then? is it any part At all, of all thy goods? Verily thus much is agreed upon, of all sides; (for now I must touch no controversies) this I say is agreed upon under the Gospel, that the Church of christ,
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after that it was once erected, did in her continuall practise according to the very letter of Saint Paules text in this place, determine a portion, be it what it will be, a portion I say in all thy goods, the reason was, that the Pastor and the people might stand, and fall together:
After that it was once erected, did in her continual practice according to the very Letter of Saint Paul's text in this place, determine a portion, be it what it will be, a portion I say in all thy goods, the reason was, that the Pastor and the people might stand, and fallen together:
the wisdome of God thought it meet to encourage them by allotting a portion both in towne and countrie, out of all thy goods. So saith Paul NONLATINALPHABET.
the Wisdom of God Thought it meet to encourage them by allotting a portion both in town and country, out of all thy goods. So Says Paul.
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exchange is no Church-robery, the Law hath determined it, true and in great wisedome, for the law must of necessity, to preuent many mischifes, it must, I say, leaue many things vnto the liberty of thy conscience,
exchange is no Church-robery, the Law hath determined it, true and in great Wisdom, for the law must of necessity, to prevent many mischiefs, it must, I say, leave many things unto the liberty of thy conscience,
Wilt thou performe no more duties to God nor men, then the Law of man can extort from thee? if wee should preach vnto you no more Saboth dayes in a yeere,
Wilt thou perform no more duties to God nor men, then the Law of man can extort from thee? if we should preach unto you no more Sabbath days in a year,
Is this a fit proportion, when a Citizen shall pay but in proportion but a fifth of the tithe to that that the countrie labouring man doth pay? When a man shall giue a Comissarie so much towards the poore mans boxe,
Is this a fit proportion, when a Citizen shall pay but in proportion but a fifth of the tithe to that that the country labouring man does pay? When a man shall give a Commissary so much towards the poor men box,
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for a licence to eate flesh in Lent, as he giues to his Pastor for feeding of his soule all the yeere long? Is that a good proportion? howsoeuer it falls more or lesse, better or worse, you will giue no more;
for a licence to eat Flesh in Lent, as he gives to his Pastor for feeding of his soul all the year long? Is that a good proportion? howsoever it falls more or less, better or Worse, you will give no more;
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Remember Ananias and Saphirah; for this is done not vnto men, but vnto God, did you sell your possession for so much? yea, for so much, saith Ananias, and iust for so much saith Saphirah; they said so,
remember Ananias and Sapphira; for this is done not unto men, but unto God, did you fell your possession for so much? yea, for so much, Says Ananias, and just for so much Says Sapphira; they said so,
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let them not suffer men to run their soules and consciences vpon the pikes of periury, vpon these nice equiuocations which shall pierce them through vnto eternall death.
let them not suffer men to run their Souls and Consciences upon the pikes of perjury, upon these Nicaenae equivocations which shall pierce them through unto Eternal death.
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Shall I tell you what is the cause of all this, besides that roote of all euill, couetousnesse which rootes vp all pietie and dutie, that concernes the purse? beside that pride of heart that makes euery one almost to thinke himselfe wiser then his Teacher,
Shall I tell you what is the cause of all this, beside that root of all evil, covetousness which roots up all piety and duty, that concerns the purse? beside that pride of heart that makes every one almost to think himself Wiser then his Teacher,
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and that they are able of themselues to prescribe Lawes vnto their owne consciences; there is one especiall cause of the transgression of this my text:
and that they Are able of themselves to prescribe Laws unto their own Consciences; there is one especial cause of the Transgression of this my text:
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Doe you know what Corban meanes? it is in the seuenth of Saint Markes Gospell at the 11. verse, it is when as voluntarie oblations doe dispense with necessarie duties:
Do you know what Corban means? it is in the Seventh of Saint Marks Gospel At the 11. verse, it is when as voluntary Oblations do dispense with necessary duties:
And our Apostle may seeme by the spirit of prophecie to haue directed this worthy Epistle against our Priests and Iesuits, who crie, Corban vnto their Disciples;
And our Apostle may seem by the Spirit of prophecy to have directed this worthy Epistle against our Priests and Iesuits, who cry, Corban unto their Disciples;
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and I pray God that Micah, that is, the Courtier and the Church-robbing Patron haue not taught his Leuite and trencher Chaplaine also who sits at his table and serues in his house, to say Corban, that his stipendarie pension which hee begrudgeth him out of his benefice is rather a beneuolence then a dutie.
and I pray God that micah, that is, the Courtier and the Church robbing Patron have not taught his Levite and trencher Chaplain also who sits At his table and serves in his house, to say Corban, that his stipendiary pension which he begrudge him out of his benefice is rather a benevolence then a duty.
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that wee may so dispose of our selues, as nether the profits nor the pleasures of this world any way hinder vs from this truth, that wee may place our hearts & soules on the certainety and the generalty of the same, that as a man soweth so shall hee also reape, either the same in kinde, or in proportion.
that we may so dispose of our selves, as neither the profits nor the pleasures of this world any Way hinder us from this truth, that we may place our hearts & Souls on the certainty and the generalty of the same, that as a man Soweth so shall he also reap, either the same in kind, or in proportion.
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Let vs now desire of Almighty God our gracious Lord for a shower of grace for this that in some weake measure hath bin sowed amongst vs at this time, that it may fructifie and be couered and receiued into our hearts so as Satan do neuer steale it away;
Let us now desire of Almighty God our gracious Lord for a shower of grace for this that in Some weak measure hath been sowed among us At this time, that it may fructify and be covered and received into our hearts so as Satan do never steal it away;
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And it makes little difference whether that Christ our Sauiour do exhort vs to set him as a seale vpon our hearts and to weare him as a signet vpon our arme,
And it makes little difference whither that christ our Saviour do exhort us to Set him as a seal upon our hearts and to wear him as a signet upon our arm,
or whether that the Church do desire Christ to set her as a seale vpon his heart or to set her as a signet vpon his arme, the difference is no more then the counterpane betweene one and the same lease,
or whither that the Church do desire christ to Set her as a seal upon his heart or to Set her as a signet upon his arm, the difference is no more then the counterpane between one and the same lease,
for here the same things are deliuered vp betweene Christ and his Church enterchangeably, so hath Almighty God in his wisedome euer prouided throughout the whole doctrine of Christianity as Saint Austine noteth, that those places which are of most difficulty there is in them the least danger of mistaking,
for Here the same things Are Delivered up between christ and his Church enterchangeably, so hath Almighty God in his Wisdom ever provided throughout the Whole Doctrine of Christianity as Saint Augustine notes, that those places which Are of most difficulty there is in them the least danger of mistaking,
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the reasons or the motiues being also double it taketh hold of two affections, the affection of loue and feare, the two hands of the soule as Saint Austin calleth them by which the soule is pulled and mooued to and fro;
the Reasons or the motives being also double it Takes hold of two affections, the affection of love and Fear, the two hands of the soul as Saint Austin calls them by which the soul is pulled and moved to and from;
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& this I conceiue to bee the resolution of the text, & the branches whereof you haue heard in my text, Set mee as a seale on thine heart and as a signet vpon thine arme:
& this I conceive to be the resolution of the text, & the branches whereof you have herd in my text, Set me as a seal on thine heart and as a signet upon thine arm:
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or the euidence of Christ his two metaphors, which doe most liuely expresse and set foorth vnto vs. The neere coniunction betweene Christ and his Church, in the 22. of Ieremie the 24. verse,
or the evidence of christ his two metaphors, which do most lively express and Set forth unto us The near conjunction between christ and his Church, in the 22. of Ieremie the 24. verse,
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The personall vnion of the sonne of God vnto our nature it is the first great mysterie of godlinesse, for without controuersie great is the mysterie of godlinesse the 1. of Tim. the 3. chap. the last vers. God manifested in the flesh.
The personal Union of the son of God unto our nature it is the First great mystery of godliness, for without controversy great is the mystery of godliness the 1. of Tim. the 3. chap. the last vers. God manifested in the Flesh.
Yet notwithstanding you may be bold to say that this vnion wherof Salomon doth here speake it is aboue that and a neerer vnion and coniunction vnto vs in two respects;
Yet notwithstanding you may be bold to say that this Union whereof Solomon does Here speak it is above that and a nearer Union and conjunction unto us in two respects;
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first that hypostaticall vnion, it was the coniunction of God and mans nature in generall, but this comes neerer & doth incorporate our particular persons into one bodie with Christ.
First that hypostatical Union, it was the conjunction of God and men nature in general, but this comes nearer & does incorporate our particular Persons into one body with christ.
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Howsoeuer the other in his owne nature bee great betweene the things themselues vnited, yet notwithstanding this is vnto vs more comfortable because it brings with it a particular application to euery one, that wee may say and pray with Dauid in the 35. Psalme the 3. verse, Say vnto my soule I am thy saluation, not onely vnto all in generall but vnto thy soule and my soule in particular which is more comfortable.
Howsoever the other in his own nature be great between the things themselves united, yet notwithstanding this is unto us more comfortable Because it brings with it a particular application to every one, that we may say and pray with David in the 35. Psalm the 3. verse, Say unto my soul I am thy salvation, not only unto all in general but unto thy soul and my soul in particular which is more comfortable.
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Therefore God hee hath for this purpose not only ordained the preaching of the Gospell in publike to declare the loue of God in Christ Iesus to mankind, in generall;
Therefore God he hath for this purpose not only ordained the preaching of the Gospel in public to declare the love of God in christ Iesus to mankind, in general;
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Iesus Christ ties vs as in an vnseparable knot, which vnity is most comfortably in the Scripture set forth by two Metaphors, both which come short of these meraphors in my text.
Iesus christ ties us as in an unseparable knot, which unity is most comfortably in the Scripture Set forth by two Metaphors, both which come short of these meraphors in my text.
nor powers, shall be able to separate vs from Christ, and in the 8. of the Epistle to the Bomanes the 28. also we know that all things worke together for the best vnto them that loue God,
nor Powers, shall be able to separate us from christ, and in the 8. of the Epistle to the Bomanes the 28. also we know that all things work together for the best unto them that love God,
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if Christ haue set vs as a seale vpon his heart, and as a signet vpon his arme, let vs see what principalities or power, what life or death, is able to make a separation betweene vs,
if christ have Set us as a seal upon his heart, and as a signet upon his arm, let us see what principalities or power, what life or death, is able to make a separation between us,
this admirable coniunction betweene Christ and vs, it is here declared in this place, and propounded by way of a petition, whereof we may be bold to make a position and say indeede that Christ hath set vs as a seale vpon his heart and that he hath worne vs as a signet vpon his arme.
this admirable conjunction between christ and us, it is Here declared in this place, and propounded by Way of a petition, whereof we may be bold to make a position and say indeed that christ hath Set us as a seal upon his heart and that he hath worn us as a signet upon his arm.
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For that which was the wish the prayer & desire of the Church, in Salomons time when this song was sung, that is now inioyed by the Church of Christ; their wish is our Article; their prayer our creede;
For that which was the wish the prayer & desire of the Church, in Solomon's time when this song was sung, that is now enjoyed by the Church of christ; their wish is our Article; their prayer our creed;
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when he shed out water & his heart bloud in loue vnto vs, when he was in a manner forsaken of his owne Father rather then his father should forsake vs. That Euangelicall Prophet Isaiah in the 49. cha:
when he shed out water & his heart blood in love unto us, when he was in a manner forsaken of his own Father rather then his father should forsake us That Evangelical Prophet Isaiah in the 49. cham:
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were we not deepely ingrauen in the palme of Christs hands when hee suffered both hands and feete to bee pierced vpon the crosse, it was a deep impression;
were we not deeply engraved in the palm of Christ hands when he suffered both hands and feet to be pierced upon the cross, it was a deep impression;
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and Christ would neuer haue suffered it vnlesse this seale had bin deeply printed in his hands, showing them after his resurrection this print still, in the 24. of Luke, Behold my hands and feet.
and christ would never have suffered it unless this seal had been deeply printed in his hands, showing them After his resurrection this print still, in the 24. of Luke, Behold my hands and feet.
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It is a question amongst Diuines whether those scarres in the hands and in the sides of our blessed Sauiour which remained in his bodie after his death & resurrection (to the end that hee might shew himself vnto a few) doe not yet remaine in his glorious body being in heauen;
It is a question among Divines whither those scars in the hands and in the sides of our blessed Saviour which remained in his body After his death & resurrection (to the end that he might show himself unto a few) do not yet remain in his glorious body being in heaven;
therefore our Sauiour when hee came to bee incarnated and to take our flesh vpon him, he was made of a woman Gal: 4. 4. and yet because sinne doth naturally harden the heart,
Therefore our Saviour when he Come to be incarnated and to take our Flesh upon him, he was made of a woman Gall: 4. 4. and yet Because sin does naturally harden the heart,
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and dull the affection, therefore he tooke them from a pure Virgin, and that they might yet bee more tender, he did free them and purge them from all sinne:
and dull the affection, Therefore he took them from a pure Virgae, and that they might yet be more tender, he did free them and purge them from all sin:
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It is the first that God doth challenge in the first Commandment of the first Table, Thou shalt haue no other gods before me, that is, in my presence,
It is the First that God does challenge in the First Commandment of the First Table, Thou shalt have no other God's before me, that is, in my presence,
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or before mee in thine owne affection, but thou shalt loue me with all thine heart and with all thy soule &c. It is the last Commandment of the second Table, Thou shalt not couet, in thy heart.
or before me in thine own affection, but thou shalt love me with all thine heart and with all thy soul etc. It is the last Commandment of the second Table, Thou shalt not covet, in thy heart.
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As a braine if it be too dry it will not be apprehensiue, and if too moist it will not be retentiue, it must be a well tempered brain that shall receiue both in apprehension and memorie:
As a brain if it be too dry it will not be apprehensive, and if too moist it will not be retentive, it must be a well tempered brain that shall receive both in apprehension and memory:
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some hearts are too hard that will take no impression at all, like the hearts of the Cheifetaines among the Iewes, that nothing could mollifie them, nothing would moue them, nothing would perswade them to haue pitty and compassion on our Sauiour Christ.
Some hearts Are too hard that will take no impression At all, like the hearts of the Cheifetaines among the Iewes, that nothing could mollify them, nothing would move them, nothing would persuade them to have pity and compassion on our Saviour christ.
Pilat himselfe when hee had made furrowes on his backe with scourging him and crowned his head with thornes, he brought him out before them, to see if they would haue pitty and compassion on him to say it is enough;
Pilat himself when he had made furrows on his back with scourging him and crowned his head with thorns, he brought him out before them, to see if they would have pity and compassion on him to say it is enough;
On the other side the hearts of the people, they were soft and vnstable and vnconstant, ready to cry Hosanna one day, Blessed is hee that commeth in the name of the Lord;
On the other side the hearts of the people, they were soft and unstable and unconstant, ready to cry Hosanna one day, Blessed is he that comes in the name of the Lord;
and it may be with great shew of deuotion also to receiue the Sacrament, but at the Church do•e there lies their hands and affections, nothing remaineth but a very stumpe of religion, they haue neither hands to doe a good deed,
and it may be with great show of devotion also to receive the Sacrament, but At the Church do•e there lies their hands and affections, nothing remains but a very stump of Religion, they have neither hands to do a good deed,
set me (saith Christ) as a seale vpon thy heart, the image of Christ and the superscription of Christ must be both vpon our hearts, our Sauiour Christ saith in the 17 of Mathew,
Set me (Says christ) as a seal upon thy heart, the image of christ and the superscription of christ must be both upon our hearts, our Saviour christ Says in the 17 of Matthew,
the image that must bee vpon our hand, it must not be the marke of the beast Apoc. 13. 16. in token that wee subscribe to the doctrine of Antichrist,
the image that must be upon our hand, it must not be the mark of the beast Apocalypse 13. 16. in token that we subscribe to the Doctrine of Antichrist,
If in our liues and conuersations we conforme our selues to the image of Christ in righteousnesse and true holinesse Ephes. 4. 24. walking not after the flesh but after the spirit Rom: 8. 1. and if only to the gospell of Christ which is his true stampe and superscription;
If in our lives and conversations we conform our selves to the image of christ in righteousness and true holiness Ephesians 4. 24. walking not After the Flesh but After the Spirit Rom: 8. 1. and if only to the gospel of christ which is his true stamp and superscription;
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hee looks vpon the heart and tries the reines, and will then aske Whose superscription haue yee on your hearts, which must either be the print of Christ,
he looks upon the heart and tries the reins, and will then ask Whose superscription have ye on your hearts, which must either be the print of christ,
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or the Deuills stampe, those which are Christs shall be giuen to him, and that which is the Deuils shall bee rendred to him, to bee tormented for euer.
or the Devils stamp, those which Are Christ shall be given to him, and that which is the Devils shall be rendered to him, to be tormented for ever.
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The first table as our Sauiour Christ teacheth ▪ it was thus, thou should• loue the Lord thy God with all thine heart, there is the seale on the heart;
The First table as our Saviour christ Teaches ▪ it was thus, thou should• love the Lord thy God with all thine heart, there is the seal on the heart;
and an arme without an hart is lame and maimed, therfore both these must goe together, wee must haue an heart to receiue the impression of Christian religion,
and an arm without an heart is lame and maimed, Therefore both these must go together, we must have an heart to receive the impression of Christian Religion,
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Galat. 6. 14. As the Prophet Ieremy saith, Can a maide forget her ornaments, or a bride her attire? yet my people haue forgotten me dayes without number, saith the Lord.
Galatians 6. 14. As the Prophet Ieremy Says, Can a maid forget her Ornament, or a bride her attire? yet my people have forgotten me days without number, Says the Lord.
so a signet was worne on the arme, to make an impression and seale, in like manner would Christ be worne of Christians, not onely to reioyce and glory in him publikely,
so a signet was worn on the arm, to make an impression and seal, in like manner would christ be worn of Christians, not only to rejoice and glory in him publicly,
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for as the starres are the brightest parts of their orbes, so those that are truely wise, not to themselues onely, carrying the light of their knowledge reseruedly in their own harts,
for as the Stars Are the Brightest parts of their orbs, so those that Are truly wise, not to themselves only, carrying the Light of their knowledge reservedly in their own hearts,
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they shall shine in an higher degree of glory in heauen, then others, and this is a point that doth especially concern those that are in any place of authority whatsoeuer, according to that talent of gouernment that God hath entrusted them withall and tied as a bracelet about their armes, that they should in their Christian and religious carriage, make an impression of vertue and deuotion in those that are vnder them.
they shall shine in an higher degree of glory in heaven, then Others, and this is a point that does especially concern those that Are in any place of Authority whatsoever, according to that talon of government that God hath Entrusted them withal and tied as a bracelet about their arms, that they should in their Christian and religious carriage, make an impression of virtue and devotion in those that Are under them.
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Potentes potenter tormenta patientur; mighty men shall bee mightily punished, Wisd. 6. 5. 8. therefore it is said that Tophet is prepared for great personages that are wicked ones,
Potentes potenter tormenta patientur; mighty men shall be mightily punished, Wisdom 6. 5. 8. Therefore it is said that Tophet is prepared for great Personages that Are wicked ones,
What moued the rich glutton in hel to become solicitor for his brethren at home that they should conuert and repent, was it any charitie or loue towards them? No his conscience told him that he had shewed them bad examples while he liued,
What moved the rich glutton in hell to become solicitor for his brothers At home that they should convert and Repent, was it any charity or love towards them? No his conscience told him that he had showed them bad Examples while he lived,
and to speake after the manner of men, we conceiue ielousie (if it bee true and vnfained) to be nothing else but an affection of loue, tending vnto hatred vpon suspition that loue is abused:
and to speak After the manner of men, we conceive jealousy (if it be true and unfeigned) to be nothing Else but an affection of love, tending unto hatred upon suspicion that love is abused:
especially of Christs loue towards vs. For this pure, chast and diuine loue wherewith Christ loued vs, it made him to emptie himself that he might fill vs;
especially of Christ love towards us For this pure, chaste and divine love wherewith christ loved us, it made him to empty himself that he might fill us;
and humbled him and made him so weake, that hee might become a fit Redeemer for vs. What ailed thee thou great strong Sampson of heauen, saith Chrysostome, thou that bindest Kings in chaines, what meanes this,
and humbled him and made him so weak, that he might become a fit Redeemer for us What ailed thee thou great strong Sampson of heaven, Says Chrysostom, thou that bindest Kings in chains, what means this,
Wee haue heard sufficiently of the loue of Christ vnto vs, if this will not draw from vs loue againe vnto Christ, what will? True loue is of the nature of a Loade-stone it drawes loue vnto it, Magnes amoris amor; but such is our ingratitude, though we loue to heare of the loue of Christ,
we have herd sufficiently of the love of christ unto us, if this will not draw from us love again unto christ, what will? True love is of the nature of a Loadstone it draws love unto it, Magnes amoris amor; but such is our ingratitude, though we love to hear of the love of christ,
when he reckons vp the loue of God towards vs, he speaketh sodenly in regard of our retribution of loue backe to him againe, binde the sacrifice with cords,
when he reckons up the love of God towards us, he speaks suddenly in regard of our retribution of love back to him again, bind the sacrifice with cords,
It is a saying amongst the Hebrewes, that the beasts that were offered in sacrifice they were the struglingst beasts of all the rest, such is the nature of vs vnthankfull beasts,
It is a saying among the Hebrews, that the beasts that were offered in sacrifice they were the struglingst beasts of all the rest, such is the nature of us unthankful beasts,
Ielousie (saith Salomon) it is the raging of a man, it will not be pacified, Prou: 6. 34, 35. Remember the Law and the sacrifice that was appointed for ielous persons in the 5. of Num:
Jealousy (Says Solomon) it is the raging of a man, it will not be pacified, Prou: 6. 34, 35. remember the Law and the sacrifice that was appointed for jealous Persons in the 5. of Num:
In the Decalogue of the Law, God hee is so iealous he wil not set any creature in the same table of the Law with himselfe, there shal stand neither Father nor Mother, King nor Caesar, Saint nor Angell;
In the Decalogue of the Law, God he is so jealous he will not Set any creature in the same table of the Law with himself, there shall stand neither Father nor Mother, King nor Caesar, Saint nor Angel;
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if so be we humble our selues and be reconciled vnto God by true repentance, God is a ielous God and visits the sinnes of the fathers vpon the children.
if so be we humble our selves and be reconciled unto God by true Repentance, God is a jealous God and visits the Sins of the Father's upon the children.
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if we will humble our selues by prayer and humility, by fasting and repentance, acknowledging our faults vnto God and vnto our blessed Sauiour with teares,
if we will humble our selves by prayer and humility, by fasting and Repentance, acknowledging our Faults unto God and unto our blessed Saviour with tears,
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and as at all times this dutie is seasonable, so especially at these times when as it should be generall, to the end that the more hearts meete in this disposition, it may be so much the more acceptable a sacrifice to God.
and as At all times this duty is seasonable, so especially At these times when as it should be general, to the end that the more hearts meet in this disposition, it may be so much the more acceptable a sacrifice to God.
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There be (as a Father calls them when he complaines of the time) certaine sinnes of Church and Common-wealth, which cannot bee imputed to particular persons,
There be (as a Father calls them when he complains of the time) certain Sins of Church and Commonwealth, which cannot be imputed to particular Persons,
The remedie against such an Epidemicall disease, is the publicke supplications of the Church, when we muster vp our praiers as an armie, not onely to beseech God,
The remedy against such an Epidemical disease, is the public supplications of the Church, when we muster up our Prayers as an army, not only to beseech God,
but to besiege him too, when we doe all agree and consent together by repentance and true humiliation to preuent the wrath of God vpon Church & common-wealth, which we haue deserued;
but to besiege him too, when we do all agree and consent together by Repentance and true humiliation to prevent the wrath of God upon Church & commonwealth, which we have deserved;
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for if it doe, and be not preuented, it will burne into the very bottome of hel Deut. 32. 22. Therefore let vs humble our selues before almightie God,
for if it do, and be not prevented, it will burn into the very bottom of hell Deuteronomy 32. 22. Therefore let us humble our selves before almighty God,
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and intreat his glorious Maiestie that notwithstanding our priuate sinnes, wee may be set as a seale vpon his heart so deepely imprinted that neither height nor depth,
and entreat his glorious Majesty that notwithstanding our private Sins, we may be Set as a seal upon his heart so deeply imprinted that neither height nor depth,
nor principalities nor powers be able to separate vs from him, Rom. 8. 38. And that we may bee still as a signet vpon that arme that hath defended this Church and common-wealth so long.
nor principalities nor Powers be able to separate us from him, Rom. 8. 38. And that we may be still as a signet upon that arm that hath defended this Church and commonwealth so long.
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and his word pretious among vs, which we beg for his owne sake that gaue himselfe for vs, that wee may lay aside all ingratitude and bee truely thankefull vnto him through Iesus Christ our Sauiour, to whom with the Father and the holy Ghost be all honour & glory for euer Amen.
and his word precious among us, which we beg for his own sake that gave himself for us, that we may lay aside all ingratitude and be truly thankful unto him through Iesus christ our Saviour, to whom with the Father and the holy Ghost be all honour & glory for ever Amen.
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but that we should take all fit occasions to teach and instruct Gods people though at extraordinarie times as it were out of season, amongst the which the occasion of this our meeting is one,
but that we should take all fit occasions to teach and instruct God's people though At extraordinary times as it were out of season, among the which the occasion of this our meeting is one,
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one that feared God and eschewed euill, by Gods owne testimonie in the second chapt: and the third verse who deliuered the words that now I haue read vnto you.
one that feared God and Eschewed evil, by God's own testimony in the second Chapter: and the third verse who Delivered the words that now I have read unto you.
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Monthe after monthe was he tormented, and yet still put vs in hope of his recouerie but all in vaine, they were as Iob termes them monthes of vanitie, and painefull nights were appointed vnto him.
Monn After Monn was he tormented, and yet still put us in hope of his recovery but all in vain, they were as Job terms them months of vanity, and painful nights were appointed unto him.
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wherupon the holy man Iob expresseth a longing desire hee had in the premises, and the reason of this his desire in the words of my text, Oh that I might haue the thing I desire and that God would grant me that which I long for, what was that? sure nothing else but that hee might depart out of this world which he hath expressed by three phrases, in the verse immediately before my text, that God would destroy him, that he would let his hand go and that hee would cut him off.
whereupon the holy man Job Expresses a longing desire he had in the premises, and the reason of this his desire in the words of my text, O that I might have the thing I desire and that God would grant me that which I long for, what was that? sure nothing Else but that he might depart out of this world which he hath expressed by three phrases, in the verse immediately before my text, that God would destroy him, that he would let his hand go and that he would Cut him off.
The first is a phrase according to the words directly, because in the sight of the world outwardly the righteous may seeme to perish and bee destroyed.
The First is a phrase according to the words directly, Because in the sighed of the world outwardly the righteous may seem to perish and be destroyed.
and with the other hand supported him, now he desires that God would take away that suporting hand that he might die, me thinkes he speakes of almighty God as if hee were a kinde of Nurse that vseth when men are drawing on towardes death to lift them vp,
and with the other hand supported him, now he Desires that God would take away that suporting hand that he might die, me thinks he speaks of almighty God as if he were a kind of Nurse that uses when men Are drawing on towards death to lift them up,
& because his ordinarie glasse was not yet runne, hee might liue many yeeres by the course of nature, hee addes a third phrase that God would cut him off.
& Because his ordinary glass was not yet run, he might live many Years by the course of nature, he adds a third phrase that God would Cut him off.
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And thirdly and lastly here is both the ground of that resolution, and the onely touchstone of his faith, in that his conscience tells him hee hath not denied the words of the holy one.
And Thirdly and lastly Here is both the ground of that resolution, and the only touchstone of his faith, in that his conscience tells him he hath not denied the words of the holy one.
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For the first death is terrible to nature, and therefore is called the King of feare Iob. 18. 14. most terrible yet notwithstanding it is but as a cloude,
For the First death is terrible to nature, and Therefore is called the King of Fear Job 18. 14. most terrible yet notwithstanding it is but as a cloud,
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and infirmities, as he was at this time, yet notwithstanding hee doth pierce through the cloude by the eyes of faith, espying his euerlasting consolation.
and infirmities, as he was At this time, yet notwithstanding he does pierce through the cloud by the eyes of faith, espying his everlasting consolation.
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therefore Luke the 17. and the last verse, hee saith, Wheresoeuer the bodie is thither will all the Eagles resort, nay such is the sagacity of that creature as we read, that by the resort of Eagles in Africa the Inhabitants foresee their should bee warre and bloud-shedde in that place:
Therefore Lycia the 17. and the last verse, he Says, Wheresoever the body is thither will all the Eagles resort, nay such is the sagacity of that creature as we read, that by the resort of Eagles in Africa the Inhabitants foresee their should be war and bloodshed in that place:
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and such an Eagle was Iob: who liuing so many hundred yeeres before the incarnation foresawe his Redeemer, chap. the 19. 25. verse 27. I know that my Redeemer liueth, a visible Redeemer;
and such an Eagl was Job: who living so many hundred Years before the incarnation foresaw his Redeemer, chap. the 19. 25. verse 27. I know that my Redeemer lives, a visible Redeemer;
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and looketh through a grate, aluding to the manner of Nurses, and Mothers that runne behinde a wall that their children may seek them with a greater desire,
and looks through a grate, alluding to the manner of Nurse's, and Mother's that run behind a wall that their children may seek them with a greater desire,
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as that was Simeons ground Lord now lettest thou thy seruant depart in peace, for mine eies haue seene their saluation, after he had gotten Christ in his armes, that hee had seene his saluation, hee thought he was in prison till he departed,
as that was Simeons ground Lord now Lettest thou thy servant depart in peace, for mine eyes have seen their salvation, After he had got christ in his arms, that he had seen his salvation, he Thought he was in prison till he departed,
and the word signifieth for to be loosed out of prisonne NONLATINALPHABET, and you know that it was that S. Paul speaketh I desire to bee dissolued because hee would bee with Christ.
and the word signifies for to be loosed out of prison, and you know that it was that S. Paul speaks I desire to be dissolved Because he would be with christ.
No maruell if Iob when hee discerned this comfort desired to bee taken out of the world, this eie of faith of his, begets a godly magnanimitie resoluing with all patience to vndergoe and not doubting to ouercome whatsoeuer is or can possiblie bee laid vpon him, heres the phraise and a gradation though I burne with sorrow,
No marvel if Job when he discerned this Comfort desired to be taken out of the world, this eye of faith of his, begets a godly magnanimity resolving with all patience to undergo and not doubting to overcome whatsoever is or can possibly be laid upon him, heres the phrase and a gradation though I burn with sorrow,
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nay as hee saith further in the 13. chap. the 15. verse, Though he kill me yet will I trust in him, the word in the originall for sorrow is taken from the root chus, that signifies the sorrow of a woman in trauell that cries to God in her paine:
nay as he Says further in the 13. chap. the 15. verse, Though he kill me yet will I trust in him, the word in the original for sorrow is taken from the root Cush, that signifies the sorrow of a woman in travel that cries to God in her pain:
and hee wrestles as it were with Iacob: and though some speeches of impatience passe from Iob, yet notwithstanding hee recouers himselfe and in the end his hope & patience was crowned, though I burne with sorrow, nay let him not spare;
and he wrestles as it were with Iacob: and though Some Speeches of impatience pass from Job, yet notwithstanding he recovers himself and in the end his hope & patience was crowned, though I burn with sorrow, nay let him not spare;
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I haue obserued three strange phraises in Scripture, which doe amplifie that power of faith that power of prayer and that power of patience, which it pleaseth God to giue his Saints:
I have observed three strange phrases in Scripture, which do amplify that power of faith that power of prayer and that power of patience, which it Pleases God to give his Saints:
So the Prophet Dauid speaketh of faith, Lo thine enemies shall perish, as if faith did apprehend it so clearely, that it pointed God to it, a strange phrase.
So the Prophet David speaks of faith, Lo thine enemies shall perish, as if faith did apprehend it so clearly, that it pointed God to it, a strange phrase.
Lastly the ground of this magnanimitie & the onely touchstone of this faith of Iob, that his conscience testified vnto him that hee had not denied the wordes of the holy Ghost:
Lastly the ground of this magnanimity & the only touchstone of this faith of Job, that his conscience testified unto him that he had not denied the words of the holy Ghost:
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By the words of the holy one in this place considering the time wherein Iob liued, which is supposed for to be in the time of nature, I doe not onely vnderstand those edicts of nature which the Apostle speaketh of in the 2. to the Rom. the 15. verse, the effect of the morall law, written in their hearts.
By the words of the holy one in this place considering the time wherein Job lived, which is supposed for to be in the time of nature, I do not only understand those edicts of nature which the Apostle speaks of in the 2. to the Rom. the 15. verse, the Effect of the moral law, written in their hearts.
I meane those common rules of honestie which wee haue receiued by the light of nature and reason, the heauens declare the glorie of God as in the 19. Psalme:
I mean those Common rules of honesty which we have received by the Light of nature and reason, the heavens declare the glory of God as in the 19. Psalm:
I say I doe not onely vnderstand by the words of the holy one in this place that light of nature but those Reuelations also by which God reuealed himselfe more especially to the very Saints of God:
I say I do not only understand by the words of the holy one in this place that Light of nature but those Revelations also by which God revealed himself more especially to the very Saints of God:
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and all this out of conscience and religion, one that feared God, and though as the Apostle saith, euill is alwaies with mee, yet he laboureth to eschew euill,
and all this out of conscience and Religion, one that feared God, and though as the Apostle Says, evil is always with me, yet he Laboureth to eschew evil,
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when his conscience tells him hee is vpright, though through infirmitie yet hee hath done his poore indeauor to keepe the wordes of the holy one, & indeed without this cleare conscience let neuer any man presume of faith,
when his conscience tells him he is upright, though through infirmity yet he hath done his poor endeavour to keep the words of the holy one, & indeed without this clear conscience let never any man presume of faith,
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for it is but a counterfet faith, the wordes of the holy one being first sowne as wee see in the heart, that seed knit vnto the roote of faith, that roote brings out a tree of Charitie, that tree beares the fruite of good workes,
for it is but a counterfeit faith, the words of the holy one being First sown as we see in the heart, that seed knit unto the root of faith, that root brings out a tree of Charity, that tree bears the fruit of good works,
and the illusion of the false, therefore it hath pleased Almightie God with that heauenly faith to ioyne another vertue of Charitie, that a mans owne conscience may testifie whether his faith be counterfet or no,
and the illusion of the false, Therefore it hath pleased Almighty God with that heavenly faith to join Another virtue of Charity, that a men own conscience may testify whither his faith be counterfeit or no,
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and a good conscience ioynes all these together, this is the ground of the resolution of that holy man Iob, wherfore he doth desire to be out of this world You haue heard briefly the commendable miserie of this holy man of God Iob: which as you see doth remaine vpon record, not so much for his commendations as for our instruction; yet for both.
and a good conscience joins all these together, this is the ground of the resolution of that holy man Job, Wherefore he does desire to be out of this world You have herd briefly the commendable misery of this holy man of God Job: which as you see does remain upon record, not so much for his commendations as for our instruction; yet for both.
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Shall I commend beloued this our Brother (here departed) vnto you? he hears it not, his friends desire it not, I haue not receiued any information concerning him of any,
Shall I commend Beloved this our Brother (Here departed) unto you? he hears it not, his Friends desire it not, I have not received any information Concerning him of any,
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the memoriall of the righteous shall bee blessed, reputed hee was for an vpright and iust man in all his dealings, let me vse the plaine dialect of the world, I like the phrase well, hee was an honest man, which ciuill honesty did grow out of conscience and the feare of God in him:
the memorial of the righteous shall be blessed, reputed he was for an upright and just man in all his dealings, let me use the plain dialect of the world, I like the phrase well, he was an honest man, which civil honesty did grow out of conscience and the Fear of God in him:
if he had had occasion to speake of any that were of other opinions, if hee conceiued them to be honest men he would speake of them so charitably as if he did euer remember the Apostles rule the 3. to the Philip. the 15 verse, those that are perfect be thus minded and those that are otherwise minded God shall reueale it vnto thee also.
if he had had occasion to speak of any that were of other opinions, if he conceived them to be honest men he would speak of them so charitably as if he did ever Remember the Apostles Rule the 3. to the Philip. the 15 verse, those that Are perfect be thus minded and those that Are otherwise minded God shall reveal it unto thee also.
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In his owne familie I haue obserued that he was neither a sheepe nor a Lyon but a painefull and a watchfull Shepheard labouring by all meanes & diligence to bring his seruants to good;
In his own family I have observed that he was neither a sheep nor a lion but a painful and a watchful Shepherd labouring by all means & diligence to bring his Servants to good;
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so by his forwardnesse in any good worke whatsoeuer, and hee would doe it in that fashion as the left hand should not know what the right hand did, his heart delighted in the word of God,
so by his forwardness in any good work whatsoever, and he would do it in that fashion as the left hand should not know what the right hand did, his heart delighted in the word of God,
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his wife and family, friends and kindred, neighbours and acquaintance of the place wherein hee did most reside I suppose can testifie more then I say, grounded hee was in a true Christian faith,
his wife and family, Friends and kindred, neighbours and acquaintance of the place wherein he did most reside I suppose can testify more then I say, grounded he was in a true Christian faith,
and had learned Iobs grace of Dominus abstulit: he was a true Eagle hee looked through a thicke cloude of a long and tedious sicknesse vnto the happy issue and end of all, during which time of sicknesse hee shewed such a Christian resolution that when many had thought hee himselfe had stood most in neede of comfort,
and had learned Jobs grace of Dominus abstulit: he was a true Eagl he looked through a thick cloud of a long and tedious sickness unto the happy issue and end of all, during which time of sickness he showed such a Christian resolution that when many had Thought he himself had stood most in need of Comfort,
an ancient ceremonie of diuiding of beasts in pieces and going through the parts of them so diuided, signifying thereby that they should bee so diuided and broken in pieces who should first breake the couenant.
an ancient ceremony of dividing of beasts in Pieces and going through the parts of them so divided, signifying thereby that they should be so divided and broken in Pieces who should First break the Covenant.
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But when Abraham had diuided the beasts and God presented by the fire had passed betweene the parts of the same, there fell out two accidents that were not ordinarie,
But when Abraham had divided the beasts and God presented by the fire had passed between the parts of the same, there fell out two accidents that were not ordinary,
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first the text saith that the foules of the aire did light vpon the parts of the beasts & Abraham draue them away in the 11. verse, signifying thereby,
First the text Says that the fowls of the air did Light upon the parts of the beasts & Abraham drove them away in the 11. verse, signifying thereby,
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how the Egyptians should pray vpon Abrahams posteritie, the children of Israel: and yet notwithstanding for Abrahams sake, God afterward would deliuer them.
how the egyptians should pray upon Abrahams posterity, the children of Israel: and yet notwithstanding for Abrahams sake, God afterwards would deliver them.
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so you see my text is like vnto the occasion of this our present meeting, it is a mixture or compound of sorrow and comfort well tempered together, wherein I will desire you to consider,
so you see my text is like unto the occasion of this our present meeting, it is a mixture or compound of sorrow and Comfort well tempered together, wherein I will desire you to Consider,
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And wheresoeuer he came, or into what countrie or place soeuer he was sent we shall read Abraham built there an Altar, to shew his religion and worship of God, amongst heathens and Infidels.
And wheresoever he Come, or into what country or place soever he was sent we shall read Abraham built there an Altar, to show his Religion and worship of God, among Heathens and Infidels.
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euen to the offering vp of his owne sonne at Gods commandement; A patterne of humilitie, of meekenesse and mildenesse, of patience, and of a peaceable disposition;
even to the offering up of his own son At God's Commandment; A pattern of humility, of meekness and mildness, of patience, and of a peaceable disposition;
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For although faith was imputed vnto Abraham for righteousnesse, yet faith went not without righteousnesse, No, Pharaoh himselfe shall loose nothing by Abraham. A patterne of Charitie, his seate and place was in the tent doore, hee did not hide himselfe,
For although faith was imputed unto Abraham for righteousness, yet faith went not without righteousness, No, Pharaoh himself shall lose nothing by Abraham. A pattern of Charity, his seat and place was in the tent door, he did not hide himself,
Marrying his son a little before his death, when he was old, hee instructed and admonished his sonnes, from time to time, I know saith God Abraham will teach his children.
Marrying his son a little before his death, when he was old, he instructed and admonished his Sons, from time to time, I know Says God Abraham will teach his children.
Seasonable in two respects, First because he should be taken away, before his eyes did see those afflictions which God ment to send vpon his posteritie.
Seasonable in two respects, First Because he should be taken away, before his eyes did see those afflictions which God meant to send upon his posterity.
his posterity should bee afflicted, but not for Abrahams sake, they may thanke themselues, for that, they shall bee carried into Aegypt for their owne sinnes,
his posterity should be afflicted, but not for Abrahams sake, they may thank themselves, for that, they shall be carried into Egypt for their own Sins,
and no man vnderstandeth that hee is taken from the euill to come, and so God promised to Iosiah the 2. of the Chron. 34. and the 28. verse, That hee should goe to his Fathers in peace,
and no man understandeth that he is taken from the evil to come, and so God promised to Josiah the 2. of the Chronicles 34. and the 28. verse, That he should go to his Father's in peace,
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Secondly, Abrahams death it was seasonable and timely, because it was after the couenant which now was made betweene God and him, God had made a couenant in this chapter with Abraham: that hee would bee his sure buckler and exceeding great reward,
Secondly, Abrahams death it was seasonable and timely, Because it was After the Covenant which now was made between God and him, God had made a Covenant in this chapter with Abraham: that he would be his sure buckler and exceeding great reward,
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and there must needes follow in the next place a most blessed death, expressed well in the phrase of going to his Fathers, which must not bee vnderstood of his bodily buriall for Abraham was buried in the field of Ephron the 25. of this booke the 10. verse, where none of his Fathers were buried,
and there must needs follow in the next place a most blessed death, expressed well in the phrase of going to his Father's, which must not be understood of his bodily burial for Abraham was buried in the field of Ephron the 25. of this book the 10. verse, where none of his Father's were buried,
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the 50. verse where it is said that Moses was gathered to his Fathers, and yet it is said likewise in the 34. of Deut. the Sepulcher was not knowne, therefore of necessitie this phrase must onely haue relation to the soule and spirit of Abraham; that, that was gathered to the societie and company of those holy Fathers, that went before:
the 50. verse where it is said that Moses was gathered to his Father's, and yet it is said likewise in the 34. of Deuteronomy the Sepulcher was not known, Therefore of necessity this phrase must only have Relation to the soul and Spirit of Abraham; that, that was gathered to the society and company of those holy Father's, that went before:
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Indeede when men are taken out of companie here on earth, in this world, they goe to a better companie and societie of blessed soules and spirits in heauen;
Indeed when men Are taken out of company Here on earth, in this world, they go to a better company and society of blessed Souls and spirits in heaven;
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vnto this companie and societie of blessed spirits did the spirit of Abraham goe, and what a comfort is it (Beloued) vnto a faithfull soule to consider what companie and society it is going vnto,
unto this company and society of blessed spirits did the Spirit of Abraham go, and what a Comfort is it (beloved) unto a faithful soul to Consider what company and society it is going unto,
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then when wee die wee shall goe vnto this place, when wee go to our Fathers, to the society and fellowshippe of the Saints of God, that wee are at rest with Abraham, where we shall inioy the companie and societie of all the Saints of God, that euer haue beene departed from the beginning of the world to this present time and hereafter of all those that shall come vnto the same place, to the end of the world.
then when we die we shall go unto this place, when we go to our Father's, to the society and fellowship of the Saints of God, that we Are At rest with Abraham, where we shall enjoy the company and society of all the Saints of God, that ever have been departed from the beginning of the world to this present time and hereafter of all those that shall come unto the same place, to the end of the world.
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And it is indeede to bee obserued that the two chiefest Apostles of our Sauiour Christ, that is Peter and Paul, God did afford them this priuiledge, that they had both a tast of the ioyes of heauen, liuing in this life, to the end they might more effectually perswade men, to lift vp their affections to that comfortable society in the world to come, Paul was rapt vp into the third heauen,
And it is indeed to be observed that the two chiefest Apostles of our Saviour christ, that is Peter and Paul, God did afford them this privilege, that they had both a taste of the Joys of heaven, living in this life, to the end they might more effectually persuade men, to lift up their affections to that comfortable society in the world to come, Paul was rapt up into the third heaven,
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and methinkes after hee comes downe againe out of heauen, he writes and esteemes of these worldly things as of dung, such a contemptible respect hee hath of any thing vnder the Sunne after hee had tasted once of the sweetnesse of Paradise:
and methinks After he comes down again out of heaven, he writes and esteems of these worldly things as of dung, such a contemptible respect he hath of any thing under the Sun After he had tasted once of the sweetness of Paradise:
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For imagine it were possible, for a man to bee lifted vp in his body whither Paul was to the third heauen, that he might be admitted but to looke into paradise, to the blessed society of blessed Angells,
For imagine it were possible, for a man to be lifted up in his body whither Paul was to the third heaven, that he might be admitted but to look into paradise, to the blessed society of blessed Angels,
and see so many millions of men, busied about nothing like Ants in a mole-hill, methinkes afterward hee should neuer esteeme of this world being rauished with this companie of the Saints in heauen.
and see so many millions of men, busied about nothing like Aunts in a molehill, methinks afterwards he should never esteem of this world being ravished with this company of the Saints in heaven.
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And beside Peter and Paul (except it were onely Iude that writes but one short Chapter) I thinke there was not any of the Apostles of our Sauiour Christ, that hath vsed exexhortations to the Church of God in their Epistles,
And beside Peter and Paul (except it were only Iude that writes but one short Chapter) I think there was not any of the Apostles of our Saviour christ, that hath used exexhortations to the Church of God in their Epistles,
Now you must vnderstand whosoeuer dieth in peace must die in Christ, for there is no true peace without Christ, Abraham died many hundred yeeres before Christ was borne,
Now you must understand whosoever Dieth in peace must die in christ, for there is no true peace without christ, Abraham died many hundred Years before christ was born,
and yet our Sauiour Christ saith of Abraham, in the eight of Iohn the 58. verse that Abraham saw his daies and reioyced, hee saw him then in the eyes of faith.
and yet our Saviour christ Says of Abraham, in the eight of John the 58. verse that Abraham saw his days and rejoiced, he saw him then in the eyes of faith.
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Hee died, therefore in the faith of Christ and so died in peace, for Christ is the Prince of peace that conferreth true peace vpon all his Saints, hee is the Oliue tree of peace whereon peace groweth, the eleuenth to the Romans the twentie-four,
He died, Therefore in the faith of christ and so died in peace, for christ is the Prince of peace that conferreth true peace upon all his Saints, he is the Olive tree of peace whereon peace grows, the Eleventh to the Romans the twentie-four,
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Like that doue with the Oliue branch in her mouth, hee euer brought peace with him, it was his ordinary salutation when hee was on the earth, peace be vnto you, it was his legacie left with his Church when he went out of the world, my peace I leaue with you;
Like that dove with the Olive branch in her Mouth, he ever brought peace with him, it was his ordinary salutation when he was on the earth, peace be unto you, it was his legacy left with his Church when he went out of the world, my peace I leave with you;
Therefore Abraham dying in the peace of Christ, must needes die in peace of conscience, and as in peace of conscience so likewise in a most peaceable maner. In the 25. of Genes.
Therefore Abraham dying in the peace of christ, must needs die in peace of conscience, and as in peace of conscience so likewise in a most peaceable manner. In the 25. of Genesis.
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the eight verse, it is said Abraham did yeeld vp his spirit, his spirit was not taken from him by violence but hee did most willingly yeeld vp his spirit into the hands of God.
the eight verse, it is said Abraham did yield up his Spirit, his Spirit was not taken from him by violence but he did most willingly yield up his Spirit into the hands of God.
Oh how fearefull is the remembrance of death to those that are not in Christ? that fearefull rending of the soule and bodie a sunder is most terrible vnto them;
O how fearful is the remembrance of death to those that Are not in christ? that fearful rending of the soul and body a sunder is most terrible unto them;
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but the death of Abraham, it was like that sleepe which was spoken of before this verse, that signified his death, a heauie sleep fell vpon Abraham, for so likewise fell death vpon him,
but the death of Abraham, it was like that sleep which was spoken of before this verse, that signified his death, a heavy sleep fell upon Abraham, for so likewise fell death upon him,
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but for mans bodie hee formed it not onely with his word, but it is the tabernacle of an heauenly substance, thats the soule, which is the image of God,
but for men body he formed it not only with his word, but it is the tabernacle of an heavenly substance, thats the soul, which is the image of God,
And last of all, because, though they sleepe in the dust for a time, yet here-after they shall rise in glory and shine as the Sunne in glory in the kingdome of heauen, and therfore great reason that some honor and reuerence bee done,
And last of all, Because, though they sleep in the dust for a time, yet hereafter they shall rise in glory and shine as the Sun in glory in the Kingdom of heaven, and Therefore great reason that Some honour and Reverence be done,
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So was Abraham buried, buried hy his two sonnes Isaack and Ismael, as in the 25. chapter of this booke, the ninth verse, buried in the field of Ephron, a selected groūd of purpose, where his wife Sarah was buried long before, Genes: 23. 19. and his sonnes wife Rebecca in the 49. of this booke the 31. verse. One blessing more let mee adde in my Text, to Abraham, and we will come to my purpose.
So was Abraham buried, buried high his two Sons Isaac and Ishmael, as in the 25. chapter of this book, the ninth verse, buried in the field of Ephron, a selected ground of purpose, where his wife Sarah was buried long before, Genesis: 23. 19. and his Sons wife Rebecca in the 49. of this book the 31. verse. One blessing more let me add in my Text, to Abraham, and we will come to my purpose.
he liued to settle his houshold in order, to marrie his sonne Isaack, to prepare his soule for God and to depart in peace, A good age. Secondly, he dyed an old man;
he lived to settle his household in order, to marry his son Isaac, to prepare his soul for God and to depart in peace, A good age. Secondly, he died an old man;
this God promised to Abraham, and this God hath performed, so as that was verified of him, that is promised to the Saints in the 5. of Iob the 25. verse, that they go vnto their graue as a ricke of come that goes into the barne;
this God promised to Abraham, and this God hath performed, so as that was verified of him, that is promised to the Saints in the 5. of Job the 25. verse, that they go unto their graven as a Rick of come that Goes into the bairn;
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and so I make no doubt but hee doth rest in Abrahams bosome, Abraham the father of the faithfull a patterne of faith and religion vnto his sonnes and posteritie, this was one of them.
and so I make no doubt but he does rest in Abrahams bosom, Abraham the father of the faithful a pattern of faith and Religion unto his Sons and posterity, this was one of them.
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no more did his, I doe refer him for that to you that haue had so many yeres experience of him, did this our brother do any man wrong willingly? was hee not an vpright and a iust man in all his dealing, with all whom hee had to doe withall?
no more did his, I do refer him for that to you that have had so many Years experience of him, did this our brother doe any man wrong willingly? was he not an upright and a just man in all his dealing, with all whom he had to do withal?
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and if any admonition at any time did not take that effect hee desired, how grieuous it was to his soule and spirit, let his Sonnes remember it now he is gone,
and if any admonition At any time did not take that Effect he desired, how grievous it was to his soul and Spirit, let his Sons Remember it now he is gone,
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and if any affliction come vpō them, as on Abrahams posteritie, let them thank themselues, it was not the Fathers fault, they shall fare the better for his sake;
and if any affliction come upon them, as on Abrahams posterity, let them thank themselves, it was not the Father's fault, they shall fare the better for his sake;
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and is gone vnto an other companie of the Saints and Angels of God in heauen, hee is gone in peace, in that manner that his death was a sleeping in death in peace of conscience.
and is gone unto an other company of the Saints and Angels of God in heaven, he is gone in peace, in that manner that his death was a sleeping in death in peace of conscience.
and that is beseeming to follow, and to remember the Saints of God that are taken away from amongst vs. Abraham hee was buried, and hee was buried in the ground where hee had buried his beloued wife Sarai before, and so is hee.
and that is beseeming to follow, and to Remember the Saints of God that Are taken away from among us Abraham he was buried, and he was buried in the ground where he had buried his Beloved wife Sarai before, and so is he.
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if he had liued longer, as I haue often heard him say vnto mee, hee should haue beene burdensome and troublesome vnto himselfe, a good age, fourescore & one, a good age in these times,
if he had lived longer, as I have often herd him say unto me, he should have been burdensome and troublesome unto himself, a good age, fourescore & one, a good age in these times,
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for it was vpon the Saboth day in the morning, that hee commended his soule into the hands of God, in the morning when we were about to assemble in this place to praise God,
for it was upon the Sabbath day in the morning, that he commended his soul into the hands of God, in the morning when we were about to assemble in this place to praise God,
On the Sabboth day in the morning did he goe to solemnize the Sabboth in heauen, a Sabboth without an euening, that is an eternall rest, into this rest is hee now entred,
On the Sabbath day in the morning did he go to solemnize the Sabbath in heaven, a Sabbath without an evening, that is an Eternal rest, into this rest is he now entered,
and into this rest that we in due time may also enter, that our spirits may enioy the blessed companie of all the Saints of God, let vs desire of him who hath purchased the same Sabboth for vs, IESVS CHRIST the righteous;
and into this rest that we in due time may also enter, that our spirits may enjoy the blessed company of all the Saints of God, let us desire of him who hath purchased the same Sabbath for us, JESUS CHRIST the righteous;
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To whom with the Father & blessed Spirit, one euerliuing and only wise God, be ascribed all praise, power & thanksgiuing this day and for euermore Amen. FINIS.
To whom with the Father & blessed Spirit, one everliving and only wise God, be ascribed all praise, power & thanksgiving this day and for evermore Amen. FINIS.
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