A discourse concerning the soule and spirit of man Wherein is described the essence and dignity thereof, the gifts and graces wherewith God hath endued it, and the estate thereof, aswell present as future. And thereunto is annexed in the end a bipartite instruction, or exhortation, concerning the duties of our thankfulnesse towards God. Written by Simon Harvvard.
THE FIRST SERMON of Thanksgiuing. PSALME. 107. V. 21. Let them celebrate before the Lord, his goodnesse, and his wonderfull workes before the children of men.
THE FIRST SERMON of Thanksgiving. PSALM. 107. V. 21. Let them celebrate before the Lord, his Goodness, and his wonderful works before the children of men.
The fift, as it were a theater of Gods prouidence, is in the altering and changing, not onely of dumbe creatures, bringing some times riuers into drie deserts, & sometime, drie groundes into springes or ponds of water:
The fift, as it were a theater of God's providence, is in the altering and changing, not only of dumb creatures, bringing Some times Rivers into dry deserts, & sometime, dry grounds into springs or ponds of water:
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because in the end of the foure first histories, it is added still as a conclusion of the historie, to shewe vnto vs what vse we must make of Gods gracious deliuerances, not to passe by them as it were with closed eyes,
Because in the end of the foure First histories, it is added still as a conclusion of the history, to show unto us what use we must make of God's gracious Deliverances, not to pass by them as it were with closed eyes,
and generally all others, which are the redeemed of the Lord, as it is here said in the secōd verse, whome he hath redeemed from the hands of the oppressors,
and generally all Others, which Are the redeemed of the Lord, as it is Here said in the secōd verse, whom he hath redeemed from the hands of the Oppressors's,
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how much more ought they to bee thankfull, which are deliuered from the tyranny of the diuell, when the God of glorie and peace doth treade downe Satan vnder our feete? If they did owe thanks, which from wandering in the wildernes were broght to this happines, to haue at the last cities to dwel in, what thanks is required of vs, who frō wandering in the by-pathes of sin and error, are by our heauenly Iosua Christ Iesus broght home to be citizens with the Saints, & of the houshold of God in this life,
how much more ought they to be thankful, which Are Delivered from the tyranny of the Devil, when the God of glory and peace does tread down Satan under our feet? If they did owe thanks, which from wandering in the Wilderness were brought to this happiness, to have At the last cities to dwell in, what thanks is required of us, who from wandering in the bypaths of since and error, Are by our heavenly Iosua christ Iesus brought home to be Citizens with the Saints, & of the household of God in this life,
then much more are they to be gratefull, who by the heauenly Physitian our Lord Iesus, are cleansed and cured of their sinnes, which are indeed the originall causes of their diseases and maladies.
then much more Are they to be grateful, who by the heavenly physician our Lord Iesus, Are cleansed and cured of their Sins, which Are indeed the original Causes of their diseases and maladies.
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For this deliuerance doth the kingly Prophet Dauid, first & principally praise Gods holy name, because hee forgaue all his sins, and healed all his infirmities.
For this deliverance does the kingly Prophet David, First & principally praise God's holy name, Because he forgave all his Sins, and healed all his infirmities.
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and (if we be not wilfully blind) wee may easily and plainely conceiue, that if corporall giftes are to be acknowledged to be the free blessings of God,
and (if we be not wilfully blind) we may Easily and plainly conceive, that if corporal Gifts Are to be acknowledged to be the free blessings of God,
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as we are taught to pray, giue vs our daily bread, then much more must wee confesse all spirituall benefits to bee the free gifts of God, bestowed vpon vs by the mercy of God, in,
as we Are taught to pray, give us our daily bred, then much more must we confess all spiritual benefits to be the free Gifts of God, bestowed upon us by the mercy of God, in,
or prison, or sicknes, or tempest, still exhort the partie deliuered, that hee will thereby rise vp to a generall consideration of the goodnesse of God,
or prison, or sickness, or tempest, still exhort the party Delivered, that he will thereby rise up to a general consideration of the Goodness of God,
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When the Angels fel frō God, they were neuer restored, but (as S. Iude sayth) they are reserued in euerlasting chaines vnder darkenesse to the iudgement of the great day:
When the Angels fell from God, they were never restored, but (as S. Iude say) they Are reserved in everlasting chains under darkness to the judgement of the great day:
The Angels which continued stedfast, do continually prayse God, & are ready to execute his will, but of Gods goodnes, they are yet ministring spirits to serue for their vse, that shall bee heires of saluation.
The Angels which continued steadfast, do continually praise God, & Are ready to execute his will, but of God's Goodness, they Are yet ministering spirits to serve for their use, that shall be Heirs of salvation.
And therefore Dauid, when hee hath said, that the Angels of the Lord doe pitch round about thē that feare him, he addeth in the next verse, O tast & see how good the Lord is, blessed is the man that putteth his trust in him.
And Therefore David, when he hath said, that the Angels of the Lord do pitch round about them that Fear him, he adds in the next verse, Oh taste & see how good the Lord is, blessed is the man that putteth his trust in him.
but what exceeding fauour is this, when God doth vouchsafe to guard vs with his holy and blessed Angels? Though in some respects Dauid doth acknowledge man to bee somewhat inferior to the Angels,
but what exceeding favour is this, when God does vouchsafe to guard us with his holy and blessed Angels? Though in Some respects David does acknowledge man to be somewhat inferior to the Angels,
when I consider the heauens, the worke of thy fingers, the moon & the stars which thou hast ordained, thē say I, O Lord, what is man that thou art so mindfull of him,
when I Consider the heavens, the work of thy fingers, the moon & the Stars which thou hast ordained, them say I, Oh Lord, what is man that thou art so mindful of him,
or the beautifull flowers and fruites of the earth, if we goe no further then seeing, smelling and tasting, thē are we no better then the brute & vnreasonable creatures:
or the beautiful flowers and fruits of the earth, if we go no further then seeing, smelling and tasting, them Are we no better then the brutus & unreasonable creatures:
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He framed him to be as it were a little world, and an abridgement of all his creatures, whereupon some haue giuen him the name of Microcosmus, some of Omnigena Creatura, because he taketh part of al,
He framed him to be as it were a little world, and an abridgement of all his creatures, whereupon Some have given him the name of Microcosm, Some of Omnigena Creatura, Because he Takes part of all,
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Blessed be God the father of our Lord Iesus Christ, which according to his aboūdant mercy, hath begotten vs againe to a liuely hope, by the resurrection of Christ Iesus.
Blessed be God the father of our Lord Iesus christ, which according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of christ Iesus.
But quam multa dixit? quàm multa fecit? quàm multa perp•ssus est? How many things hath God spoken? how many things hath God done? how many things hath he suffered to renew the heart of man? If we should receiue the creatures ordained for the sustenance of our bodies,
But quam Multa dixit? quàm Multa fecit? quàm Multa perp•ssus est? How many things hath God spoken? how many things hath God done? how many things hath he suffered to renew the heart of man? If we should receive the creatures ordained for the sustenance of our bodies,
The seed of our new birth, to wit, the word of God is by an earnest acclamatiō, pronounced by the Psalmist, to be one of the greatest tokens of Gods fauour and goodnesse towards his elect.
The seed of our new birth, to wit, the word of God is by an earnest acclamation, pronounced by the Psalmist, to be one of the greatest tokens of God's favour and Goodness towards his elect.
Neither is there any cause in vs, that we should haue the Gospell in peace and quietnesse preached vnto vs, which blessing is denied to many mighty nations about vs. The cause is onely in the free goodnesse of God, wherewith he embraceth his elect and chosen:
Neither is there any cause in us, that we should have the Gospel in peace and quietness preached unto us, which blessing is denied to many mighty Nations about us The cause is only in the free Goodness of God, wherewith he Embraceth his elect and chosen:
and contempt of God his holy word, that vnlesse there were a remnant of God his elect people amongst vs, it could not haue bene but long before this time, we should haue had the iudgement of Sodome,
and contempt of God his holy word, that unless there were a remnant of God his elect people among us, it could not have be but long before this time, we should have had the judgement of Sodom,
and in respect of his free loue towards them, he doth still continue his goodnesse towards vs. God be eternally praysed for that remnant of his elect, God graunt vs to be of that number, God increase them daily, God so continue and multiply them, that the truth of his holy Gospell may still remaine to vs,
and in respect of his free love towards them, he does still continue his Goodness towards us God be eternally praised for that remnant of his elect, God grant us to be of that number, God increase them daily, God so continue and multiply them, that the truth of his holy Gospel may still remain to us,
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But with God, (with whom there is no change, nor shadow of mutability) euery experience of Gods goodnesse, is a sufficient argument of the perpetuity thereof,
But with God, (with whom there is no change, nor shadow of mutability) every experience of God's Goodness, is a sufficient argument of the perpetuity thereof,
And therefore in his Psalme of thanksgiuing, as neuer sufficiently satisfied with the consideration thereof, he doth still in euery verse repeate, the mercie of God endureth for euer.
And Therefore in his Psalm of thanksgiving, as never sufficiently satisfied with the consideration thereof, he does still in every verse repeat, the mercy of God Endureth for ever.
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Though God punish vs, yet we doe chearefully with Iob blesse the name of God, assuring our selues, that whom the Lord doth loue, he doth correct, and scourgeth euery sonne whom hee doth receiue.
Though God Punish us, yet we do cheerfully with Job bless the name of God, assuring our selves, that whom the Lord does love, he does correct, and scourges every son whom he does receive.
Before I was afflicted, I went astray, but now, O Lod, I learne thy commaundements. Vnto the godly (saith Dauid ) there doth arise vp light in darknesse.
Before I was afflicted, I went astray, but now, Oh Lod, I Learn thy Commandments. Unto the godly (Says David) there does arise up Light in darkness.
They are assured that all things will worke for the best to them that loue God, they acknowledge that all their sorowes and sicknesses are nothing so great as their manifold follies and trespasses haue deserued,
They Are assured that all things will work for the best to them that love God, they acknowledge that all their sorrows and Sicknesses Are nothing so great as their manifold follies and Trespasses have deserved,
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The second thing for which the Prophet doth here exhort vs to praise God, is the effect of his goodnesse, to wit, his wonderfull deliuerances in the midst of all distresses.
The second thing for which the Prophet does Here exhort us to praise God, is the Effect of his Goodness, to wit, his wonderful Deliverances in the midst of all Distresses.
That word (whereof he speaketh) is the prouidence of God, wherwith God doth commaund the creatures to be good vnto vs. For it is not the meate that nourisheth,
That word (whereof he speaks) is the providence of God, wherewith God does command the creatures to be good unto us For it is not the meat that Nourishes,
meaning that prouidence of God, whereby God doth blesse the meanes, and commaund the sustenance to be comfortable vnto vs. By this word God made men stronger,
meaning that providence of God, whereby God does bless the means, and command the sustenance to be comfortable unto us By this word God made men Stronger,
By this word Sampson, though he were a Nazarite (and therfore did abstaine from wines and strong drinkes (was yet by weaker food the strongest man in all Israel.
By this word Sampson, though he were a Nazarite (and Therefore did abstain from wines and strong drinks (was yet by Weaker food the Strongest man in all Israel.
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and water to drinke, were yet in better plight then all the Nobles in the Court of Nabuchadnezar. By this word our Sauiour Christ did ordinarily sustaine his disciples,
and water to drink, were yet in better plighted then all the Nobles in the Court of Nebuchadnezzar. By this word our Saviour christ did ordinarily sustain his Disciples,
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and sometimes miraculously relieue others by loaues made of barley, which is acknowledged by Galen to be a graine of very small nourishment, and Saint Hierome doth call it iumentorum cibum, A thing in that countrey giuen most vsually to cattell.
and sometime miraculously relieve Others by loaves made of Barley, which is acknowledged by Galen to be a grain of very small nourishment, and Saint Jerome does call it Iumentorum Food, A thing in that country given most usually to cattle.
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and doth then indeed take it away, when (as the Prophet sayth) they eate and are not filled, they drinke and are not satisfied, they cloath themselues, and haue no warmth:
and does then indeed take it away, when (as the Prophet say) they eat and Are not filled, they drink and Are not satisfied, they cloth themselves, and have no warmth:
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as to procure the good fauour of God, which may blesse all vnto vs. And when are any way helped and relieued, not to attribute our recouery to the outward meanes (as was Asa his fault in the disease of his feete, to attribute more to the helpe of phisicke then to God) but to giue the glorie to God,
as to procure the good favour of God, which may bless all unto us And when Are any Way helped and relieved, not to attribute our recovery to the outward means (as was Asa his fault in the disease of his feet, to attribute more to the help of physic then to God) but to give the glory to God,
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Thus still doth the Prophet make the goodnes of God most to shine, when men being fallen into succorlesse distresses, God with his outstretched arme doth then presently worke a wonderfull deliuerance.
Thus still does the Prophet make the Goodness of God most to shine, when men being fallen into succorlesse Distresses, God with his outstretched arm does then presently work a wonderful deliverance.
what hope by any reason of flesh and bloud could the Israelites haue, when they were pursued with all the chariots and horsemen of Egypt? before them was the red sea, behind them Pharao with a terrible armie, on either side hilles not able to bee passed ouer:
what hope by any reason of Flesh and blood could the Israelites have, when they were pursued with all the chariots and horsemen of Egypt? before them was the read sea, behind them Pharaoh with a terrible army, on either side hills not able to be passed over:
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And may not the like of late bee saide of vs in this Realme of England? what full account did the enemies make verie shortlie to swallow vs vp? how farre were they growne to such insolency, that no law could represse them? what paines did many take to gad into forraine Countries, to worke some inuasiō or subuersion? what litle hope was there in most of our rich men,
And may not the like of late be said of us in this Realm of England? what full account did the enemies make very shortly to swallow us up? how Far were they grown to such insolency, that no law could repress them? what pains did many take to gad into foreign Countries, to work Some invasion or subversion? what little hope was there in most of our rich men,
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Amongst all these dispaires of men ill minded, it pleased God when wee were bereaued of our most Gratious Queene, (whose memory bee blessed for euer) to send vs according to the expectation and hearty desire of the faithfull, a most noble, religious, wise and vertuous King,
among all these despairs of men ill minded, it pleased God when we were bereaved of our most Gracious Queen, (whose memory be blessed for ever) to send us according to the expectation and hearty desire of the faithful, a most noble, religious, wise and virtuous King,
And the more to testifie that it was his own handy work, it was the good pleasure of God, that when at the first (our Soueraigne King, being far absent from the chiefe seate of his Realmes) authority could not of a sodaine bee presently established, In that time (as it were) of magistracie sleeping, all partes were founde so quiet and obedient, that the most simple in the world might see, such a gouernour now to be placed ouer vs, as whō God doth vntertake to protect with his owne right hand.
And the more to testify that it was his own handy work, it was the good pleasure of God, that when At the First (our Sovereign King, being Far absent from the chief seat of his Realms) Authority could not of a sudden bee presently established, In that time (as it were) of magistracy sleeping, all parts were found so quiet and obedient, that the most simple in the world might see, such a governor now to be placed over us, as whom God does vntertake to Pact with his own right hand.
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The Lord make vs so truely thankefull for these his vnspeakable benefits, that his graces and fauours may still be multiplied towards vs. And the Lord so still extend his miraculous preseruations, that by our noble king and by his most royall issue, the holy Gospell may be continued to vs and our posterity for euer.
The Lord make us so truly thankful for these his unspeakable benefits, that his graces and favours may still be multiplied towards us And the Lord so still extend his miraculous preservations, that by our noble King and by his most royal issue, the holy Gospel may be continued to us and our posterity for ever.
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first both priuately and openly both before the Lord, and before the sonnes of men: and secondly with offering the sacrifice of praise, & telling Gods workes with gladnes.
First both privately and openly both before the Lord, and before the Sons of men: and secondly with offering the sacrifice of praise, & telling God's works with gladness.
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if then in those holy exercises our hearts be caried away with wordly or vaine cogitatiōs, it is an euident token that Satan doth then endeuor to steale our hart from God,
if then in those holy exercises our hearts be carried away with wordly or vain cogitations, it is an evident token that Satan does then endeavour to steal our heart from God,
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Of such seruing of God, the Lord himself doth pronounce by the Prophet Esay, This people doth draw neer vnto me with their mouth, and honor me with their lips but their heart is far frō me.
Of such serving of God, the Lord himself does pronounce by the Prophet Isaiah, This people does draw near unto me with their Mouth, and honour me with their lips but their heart is Far from me.
That we may giue thanks in soule & spirit, it is altogether requisite, that the hart of euery particular man do vnderstand the sense and meaning of the wordes which are vttered:
That we may give thanks in soul & Spirit, it is altogether requisite, that the heart of every particular man do understand the sense and meaning of the words which Are uttered:
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for (that I may vse the cōparisō of the Apostle) vnlesse the trūpet do giue a certain soūd, that the army may plainly vnderstand when is soūded the alarum & whē the retreat,
for (that I may use the comparison of the Apostle) unless the trumpet do give a certain found, that the army may plainly understand when is sounded the alarm & when the retreat,
& for what they giue thanks, how can they in hart ioyne with the Pastor? how can they serue the Lord in zeale & spirit, & euery thing within thē praise Gods holy name.
& for what they give thanks, how can they in heart join with the Pastor? how can they serve the Lord in zeal & Spirit, & every thing within them praise God's holy name.
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But it is more cleare then the Sun, that the Apostle doth speake, not only of preaching, but also of all maner of prayer and thankesgiuing in the Church of God.
But it is more clear then the Sun, that the Apostle does speak, not only of preaching, but also of all manner of prayer and thanksgiving in the Church of God.
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Hee saith in the fifteenth verse, I will pray with the spirit (that is, with the strange language, which was then the extraordinary gift of the spirit) but I will pray also with vnderstanding, I will sing with the spirit,
He Says in the fifteenth verse, I will pray with the Spirit (that is, with the strange language, which was then the extraordinary gift of the Spirit) but I will pray also with understanding, I will sing with the Spirit,
I thinke that euery good Christian ought to be perswaded that when the minister doth publikely vtter either prayer or thanksgiuing, the whole Church either doth or ought to ioyne with him in the offering of that spirituall sacirfice vnto God.
I think that every good Christian ought to be persuaded that when the minister does publicly utter either prayer or thanksgiving, the Whole Church either does or ought to join with him in the offering of that spiritual sacirfice unto God.
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If in that primitiue church not onely the latine or greeke, or hebrew, but also all languages vnder heauen, were vouchsafed to be powred downe by the holy ghost,
If in that primitive Church not only the latin or greek, or hebrew, but also all languages under heaven, were vouchsafed to be poured down by the holy ghost,
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The Apostle doth condemne it, when thou doest so giue thankes that thy brother is not edified The Prophet and Psalmist doth here require such a thanksgiuing vnto God, that his workes may be declared before the children of men.
The Apostle does condemn it, when thou dost so give thanks that thy brother is not edified The Prophet and Psalmist does Here require such a thanksgiving unto God, that his works may be declared before the children of men.
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And all must bee done to the glorie of God, which is then best performed when the whole Church doth with one heart and one voyce glorifie God the Father of our Lorde Iesus Christ.
And all must be done to the glory of God, which is then best performed when the Whole Church does with one heart and one voice Glorify God the Father of our Lord Iesus christ.
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Dauid vowed this thankefulnsse vnto God, when hee saide, I will declare thy name amongst my brethren, in the middest of the congregation I will sing prayse vnto thee.
David vowed this thankefulnsse unto God, when he said, I will declare thy name among my brothers, in the midst of the congregation I will sing praise unto thee.
nor yet by any meanes stirre vp sufficient powers to ouerthrowe them, then his last refuge is, to graunt to his reconciled vassals a dispensatiō to goe to the church and Sacraments in bodie,
nor yet by any means stir up sufficient Powers to overthrown them, then his last refuge is, to grant to his reconciled vassals a Dispensation to go to the Church and Sacraments in body,
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for they are Gods. When the Israelites were by the captiuitie of Babylon, remoued from that publicke place of Gods seruice, where they were wont both in body and soule to praise God, they wept by the waters of Babilon,
for they Are God's When the Israelites were by the captivity of Babylon, removed from that public place of God's service, where they were wont both in body and soul to praise God, they wept by the waters of Babylon,
God abhorreth all hypocrisie, when men shall in his worship pretend one thing and do another, he calleth hell by a proper and peculiar name, the portion of hypocrites, he requireth of vs a whole sacrifice both of bodie and soule:
God abhorreth all hypocrisy, when men shall in his worship pretend one thing and doe Another, he calls hell by a proper and peculiar name, the portion of Hypocrites, he requires of us a Whole sacrifice both of body and soul:
He meaneth here sundry calamities, banishment, enprisonment, sicknesse, tempestuous weather, immoderate drought, vnseasonable raine, but still he ascribeth vnto God the deliuerance,
He means Here sundry calamities, banishment, imprisonment, sickness, tempestuous weather, immoderate drought, unseasonable rain, but still he ascribeth unto God the deliverance,
Petronella for the Ague, Roch for the plague, Valentine for the falling-sicknesse, Otilia for the eyes, Apollonia for the teeth, our Ladie and Saint Margaret for women in child-birth.
Petronella for the Ague, Roch for the plague, Valentine for the Epilepsy, Otilia for the eyes, Apollonia for the teeth, our Lady and Saint Margaret for women in childbirth.
They make Christopher to be their patron against sudden death, Agatha against fire, Hubert against the biting of a mad dogge, Scholastica against thunder, Anthony for their swine, Loy for their horses, Wendeline for their sheepe, Luke for their Kine.
They make Christopher to be their patron against sudden death, Agatha against fire, Hubert against the biting of a mad dog, Scholastica against thunder, Anthony for their Swine, Loy for their Horses, Wendeline for their sheep, Lycia for their Kine.
but also in a manner particularly for euerie vocation and trade, as Iuo for Lawyers, Ioseph for Carpenters, Lucas for painters, Gutmā for coblers? what was this els but to rob God of his honor:
but also in a manner particularly for every vocation and trade, as Iuo for Lawyers, Ioseph for Carpenters, Lucas for Painters, Gutmā for cobblers? what was this Else but to rob God of his honour:
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The blessed Virgine (blessed in bearing Christ by cōception in her body, but more blessed in that she bare him also in the hart by faith) doth acknowledge God to be a Sauiour as wel as al beleeuers,
The blessed Virgae (blessed in bearing christ by conception in her body, but more blessed in that she bore him also in the heart by faith) does acknowledge God to be a Saviour as well as all believers,
Much lesse may men admit diuine worship in mē, whom the Psalmist doth call in this place the sonnes of Adam. And in which respect Saint Peter denied to be worshipped by Cornelius, for when he was fallen downe at his feet, to reuerence him, the Apostle tooke him vp saying, Stand vp, for I my self am also a man.
Much less may men admit divine worship in men, whom the Psalmist does call in this place the Sons of Adam. And in which respect Saint Peter denied to be worshipped by Cornelius, for when he was fallen down At his feet, to Reverence him, the Apostle took him up saying, Stand up, for I my self am also a man.
When wee are exhorted here to celebrate before the Lord his goodnes, and his wonderfull works before the children of men, wee are put in minde of a notable effect of thankfulnes, which is both in our selues and in others, to conserue a memorial of God his louing kindnes,
When we Are exhorted Here to celebrate before the Lord his Goodness, and his wonderful works before the children of men, we Are put in mind of a notable Effect of thankfulness, which is both in our selves and in Others, to conserve a memorial of God his loving kindness,
In Exodus, the father is commaunded to declare to his children for euer, the mighty deliuerance of the Israelites out of Aegypt, Dauid saith, wee will shew the praise of the Lord to the generations to come, his strength and wonderfull workes that hee hath done.
In Exodus, the father is commanded to declare to his children for ever, the mighty deliverance of the Israelites out of Egypt, David Says, we will show the praise of the Lord to the generations to come, his strength and wonderful works that he hath done.
and most Christian Prince, and yet still not forget the singular benefites which we haue heretofore also receiued vnder her, who being assisted by Gods mightie hand, did in time of greatest dangers deliuer vs frō the thraldome of blindnes and idolatrie,
and most Christian Prince, and yet still not forget the singular benefits which we have heretofore also received under her, who being assisted by God's mighty hand, did in time of greatest dangers deliver us from the thraldom of blindness and idolatry,
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neither are we so mindful as we ought to bee of his infinite mercies and goodnes, we are like those eies, which (as Basil saith) when thinges are set close & hard to thē, they do not discerne nor behold thē.
neither Are we so mindful as we ought to be of his infinite Mercies and Goodness, we Are like those eyes, which (as Basil Says) when things Are Set close & hard to them, they do not discern nor behold them.
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The nearenes of Gods benefites doth as it were shut our eies, & cast vs into a slūber of security, we are more ready to talke of our safety against al forrain foes,
The nearness of God's benefits does as it were shut our eyes, & cast us into a slumber of security, we Are more ready to talk of our safety against all foreign foes,
the like that Senator of Rome, Messala Coruinus, who grew so far ouerwhelmed with obliuion, that at the last he forgat his owne name, wee forget our owne name, wee forget that wee are the souldiers and seruantes of Christ, wee forget that spirituall warfare whereunto wee are called to set all the powers of body & minde against sinne, wee consider not duely the end, whereunto all Gods blessings are directed,
the like that Senator of Rome, Messala Corwin, who grew so Far overwhelmed with oblivion, that At the last he forgot his own name, we forget our own name, we forget that we Are the Soldiers and Servants of christ, we forget that spiritual warfare whereunto we Are called to Set all the Powers of body & mind against sin, we Consider not duly the end, whereunto all God's blessings Are directed,
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let vs not say in our prosperity, wee shall neuer bee remoued, because God hath made our hill so strong, let vs not be like the Heyfer, which running in good pastures forgetteth to vndergoe the yoke:
let us not say in our Prosperity, we shall never be removed, Because God hath made our hill so strong, let us not be like the Heifer, which running in good pastures forgetteth to undergo the yoke:
Then shall wee not onely escape those grieuous punishmentes, wherewith God doth vsuallie plague and punish the vnthankfull, to wit, the taking away of his blessed worde,
Then shall we not only escape those grievous punishments, wherewith God does usually plague and Punish the unthankful, to wit, the taking away of his blessed word,
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and shall not finde it, the taking away of the hedge and fencing of his vineyeard, that it may be wasted and troden down, the ouerwhelming of men with a spirituall blindnes, when their heart shall waxe fat,
and shall not find it, the taking away of the hedge and fencing of his vineyard, that it may be wasted and trodden down, the overwhelming of men with a spiritual blindness, when their heart shall wax fat,
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and their eares heauy, and their eyes closed vp, that they should not beleeue nor be saued, that seeing they haue vnthākfully despised grace offered by Christ, they should therefore neuer be partakers of his supper:
and their ears heavy, and their eyes closed up, that they should not believe nor be saved, that seeing they have unthankfully despised grace offered by christ, they should Therefore never be partakers of his supper:
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for as vnthankfulnes (according to Bernard ) Est ventus vrens ' siccans fontes pietatis & fluenta gratiae, is a parching wind drying vp the fountaine of mercy,
for as unthankfulness (according to Bernard) Est ventus vrens ' siccans Fontes pietatis & fluenta Gratiae, is a parching wind drying up the fountain of mercy,
then wee may be well assured, that if wee bee found thankfull for benefites receiued, hee which hath begunne a good worke in vs, will finish the same euen vntill the day of Christ.
then we may be well assured, that if we be found thankful for benefits received, he which hath begun a good work in us, will finish the same even until the day of christ.
He will blesse vs both prince and people in this life, and in the world to come, crowne vs with euerlasting life with our heauenly king Christ Iesus, where wee shall for euer yeelde such praises vnto God,
He will bless us both Prince and people in this life, and in the world to come, crown us with everlasting life with our heavenly King christ Iesus, where we shall for ever yield such praises unto God,
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wee shall perpetually ioine with them in that ioifull song, Holy, holy, holy Lord God Almighty, thou art worthy O Lord to receiue glorie, honour and power,
we shall perpetually join with them in that joyful song, Holy, holy, holy Lord God Almighty, thou art worthy Oh Lord to receive glory, honour and power,
Of which celestial thanksgiuing hee make vs al partakers that dyed for vs all, euen that Lambe Christ Iesus, to whome with the Father and the holy Ghost, bee all glory, Maiestie, honour,
Of which celestial thanksgiving he make us all partakers that died for us all, even that Lamb christ Iesus, to whom with the Father and the holy Ghost, be all glory, Majesty, honour,
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as also of the particular handling of the former part of my text, I purpose not now (right Worshipfull and beloued) to make any repetition thereof, partly because it was so lately vttered,
as also of the particular handling of the former part of my text, I purpose not now (right Worshipful and Beloved) to make any repetition thereof, partly Because it was so lately uttered,
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It remaineth onely now that I proceede somewhat further with the fruites and effects of thankfulnesse (which then I began to speake of) and to enterpret the verse following, of our offering the sacrifice of praise,
It remains only now that I proceed somewhat further with the fruits and effects of thankfulness (which then I began to speak of) and to enterpret the verse following, of our offering the sacrifice of praise,
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The last altar was the Crosse, the last sacrifice was the bodie and bloud of Christ, and the last sacrificing priest was Christ Iesus himselfe, a priest for euer after the order of Melchizedeck. The order of Aaron had successours which did often offer sacrifices, because they were vnperfect.
The last altar was the Cross, the last sacrifice was the body and blood of christ, and the last sacrificing priest was christ Iesus himself, a priest for ever After the order of Melchizedeck. The order of Aaron had Successors which did often offer Sacrifices, Because they were unperfect.
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but eucharisticall, as that sacrament was called in the primitiue Church eucharistia, a solemne and publike thankesgiuing vnto God for all the benefits which wee receiue in and through his Son Christ Iesus.
but eucharistical, as that sacrament was called in the primitive Church Eucharistia, a solemn and public thanksgiving unto God for all the benefits which we receive in and through his Son christ Iesus.
and Christ is Gods. Without this faith all our thankesgiuings are but dead sacrifices, as were the offerings of Kaine, who did offer to God as well as Abel, but not with the faith of Abel. And as were the speaches of the Pharisie, Lord I thanke thee that I am not as other men,
and christ is God's Without this faith all our thanksgivings Are but dead Sacrifices, as were the offerings of Kaine, who did offer to God as well as Abel, but not with the faith of Abel. And as were the Speeches of the Pharisee, Lord I thank thee that I am not as other men,
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euen so be there neuer so good words in prayer and thanksgiuing, yet if the soule bee absent (for the life and soule of God his seruice is faith in the bloud of Christ) then is our honouring of God but only a mere shadow ad carkase, howsoeuer it do carry an outward shew of holines.
even so be there never so good words in prayer and thanksgiving, yet if the soul be absent (for the life and soul of God his service is faith in the blood of christ) then is our honouring of God but only a mere shadow and carcase, howsoever it do carry an outward show of holiness.
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The good Christians of the primitiue Churches, did not thinke it sufficient in God his great deliuerances, to testifie their ioy with bonefires, ringing of belles, reuelings,
The good Christians of the primitive Churches, did not think it sufficient in God his great Deliverances, to testify their joy with bonfires, ringing of Bells, revelings,
and belly-cheare, but they shewed their thankfulnes by a general and solemne receiuing of that sacrament which they called Eucharistia, the sacrament of thanksgiuing, to wit, the Supper of the Lord, by the often and zealous receiuing whereof, they did both testifie their thankefulnesse vnto God,
and bellycheer, but they showed their thankfulness by a general and solemn receiving of that sacrament which they called Eucharistia, the sacrament of thanksgiving, to wit, the Supper of the Lord, by the often and zealous receiving whereof, they did both testify their thankfulness unto God,
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In the sacrifices of the olde Testament, the Israelites did first behold the wrath of God against sinne, that the rewarde of sinne was death (for the Ramme, Heyfer,
In the Sacrifices of the old Testament, the Israelites did First behold the wrath of God against sin, that the reward of sin was death (for the Ram, Heifer,
and such like being sacrificed, did plainely shewe vnto them what they had deserued) and thereby they conceiued a griefe for sinne, and a loathing of sinne.
and such like being sacrificed, did plainly show unto them what they had deserved) and thereby they conceived a grief for sin, and a loathing of sin.
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They vowed, that as that beast was slaine vpon the altar, so they would from thence foorth slay & mortifie the wicked corruptions of their sinfull nature.
They vowed, that as that beast was slain upon the altar, so they would from thence forth slay & mortify the wicked corruptions of their sinful nature.
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To him will I looke (saith God) euen to him that is poore and of a contrite spirite, and that trembleth at my wordes, otherwise hee that killeth a bullocke, is as hee that slayeth a man,
To him will I look (Says God) even to him that is poor and of a contrite Spirit, and that Trembleth At my words, otherwise he that kills a bullock, is as he that slays a man,
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and hee that offereth an oblation, is as hee that offereth swines bloud, and hee that remembreth incense, is as hee that blesseth an Idoll, such are these which haue chosen their owne wayes,
and he that Offereth an oblation, is as he that Offereth Swine blood, and he that Remember incense, is as he that Blesses an Idol, such Are these which have chosen their own ways,
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Dauid when he would giue thanks for his victories, saide, I will loue thee O Lord my strength, or as trauellers do translate it ex intimis visceribus te diligam, I will loue thee from my inward bowels, O Lord my strength,
David when he would give thanks for his victories, said, I will love thee Oh Lord my strength, or as travellers do translate it ex intimis visceribus te Diligam, I will love thee from my inward bowels, Oh Lord my strength,
The Apostle doth commaund vs generally, that whatsoeuer wee doe in word or deede, we should doe all in the name of the Lord Iesus, giuing thankes to God the Father:
The Apostle does command us generally, that whatsoever we do in word or deed, we should do all in the name of the Lord Iesus, giving thanks to God the Father:
Let no rotten or filthy communication proceede out of your mouth, but that which is good to edifie, withall that it may minister grace vnto the hearers, let bitternes and railing be put from you, and blasphemie, and all malitiousnes.
Let no rotten or filthy communication proceed out of your Mouth, but that which is good to edify, withal that it may minister grace unto the hearers, let bitterness and railing be put from you, and blasphemy, and all maliciousness.
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Otherwise, howsoeuer wee doe with the tongue sometimes praise God, if wee doe with the same tongue in our other speeches dishonour God, it doth then euidently argue that our praising of GOD was nothing but meere hypocrisie:
Otherwise, howsoever we do with the tongue sometime praise God, if we do with the same tongue in our other Speeches dishonour God, it does then evidently argue that our praising of GOD was nothing but mere hypocrisy:
Can the same fountaine send forth both sweet water and bitter? and how then can there come out of one mouth both blessing and cursing? This (saith the Apostle) ought not to bee.
Can the same fountain send forth both sweet water and bitter? and how then can there come out of one Mouth both blessing and cursing? This (Says the Apostle) ought not to be.
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The people of Israel when God had shewed his infinite fauour towards them, in deliuering them from bondage, in sending them a pillar of cloude, for the day,
The people of Israel when God had showed his infinite favour towards them, in delivering them from bondage, in sending them a pillar of cloud, for the day,
in so protecting them that for forty yeares, their garment did not waxe old, neither did their foot swell, They were so far from giuing praise vnto God, that they fell to the clean contrarie, that is, to murmure against God:
in so protecting them that for forty Years, their garment did not wax old, neither did their foot swell, They were so Far from giving praise unto God, that they fell to the clean contrary, that is, to murmur against God:
But for this their wretched vnthankfulnes they were plagued some with leprosies, some with fiery serpentes, some the earth swallowed vp, some perished with the pestilence, that of aboue sixe hundred thousand, there came but two of them into the land of promise.
But for this their wretched unthankfulness they were plagued Some with Leprosies, Some with fiery Serpents, Some the earth swallowed up, Some perished with the pestilence, that of above sixe hundred thousand, there Come but two of them into the land of promise.
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An other sacrifice of thankesgiuing is, in the whole course of our life, to consecrate our bodies and soules to the obedience of God his holie will, I beseech you (saith the Apostle) for the tender mercy of GOD, that you offer vppe your body and Soule, a liuelie sacrifice holy and acceptable vnto GOD which is your reasonable seruing of God, & fashion not your selues like to this world.
an other sacrifice of thanksgiving is, in the Whole course of our life, to consecrate our bodies and Souls to the Obedience of God his holy will, I beseech you (Says the Apostle) for the tender mercy of GOD, that you offer up your body and Soul, a lively sacrifice holy and acceptable unto GOD which is your reasonable serving of God, & fashion not your selves like to this world.
God made them, Christ Iesus redeemed thē, whatsoeuer is bought from vs, is none of our owne, yee are bought saith the Apostle, with a price, Christ gaue his body and bloude for vs, that hee might purchase vs vnto himselfe, that hee might redeeme vs ftom all iniquitie,
God made them, christ Iesus redeemed them, whatsoever is bought from us, is none of our own, ye Are bought Says the Apostle, with a price, christ gave his body and blood for us, that he might purchase us unto himself, that he might Redeem us ftom all iniquity,
zealous of good works ▪ whosoeuer therfore yeeldeth any part of his bodie, or mind to commit sinne, hee doth therein cōmit sacriledge, he robbeth the Lord Iesus of that, which in dutie should bee offered to him.
zealous of good works ▪ whosoever Therefore yields any part of his body, or mind to commit sin, he does therein commit sacrilege, he robbeth the Lord Iesus of that, which in duty should be offered to him.
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and such other crimes, whereunto the nature of his age is most enclined, or if the young man can by prayer and the power of Gods spirit mortifie those filthy lustes whereunto hee findeth himselfe most endangered,
and such other crimes, whereunto the nature of his age is most inclined, or if the young man can by prayer and the power of God's Spirit mortify those filthy lusts whereunto he finds himself most endangered,
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then doe they offer vnto God a verie acceptable sacrifice: for this sacrifice doth highlie please God whē euerie man shall examine his own cōscience,
then do they offer unto God a very acceptable sacrifice: for this sacrifice does highly please God when every man shall examine his own conscience,
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if our strong and youthfull times be consecrated vnto pleasures, and we onely purpose either in sicknesse or in olde age to repent of our follies, imagining that at the last gaspe, one worde will bee sufficient, then are wee like to those Iewes, whome the Prophet Malachie doth condemne,
if our strong and youthful times be consecrated unto pleasures, and we only purpose either in sickness or in old age to Repent of our follies, imagining that At the last gasp, one word will be sufficient, then Are we like to those Iewes, whom the Prophet Malachi does condemn,
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Our Sauiour saith, Giue vnto Caesar the thinges which are Caesars, and vnto God those thinges which are Gods. Augustine by that speech inferreth, Deus exigit ab homine imaginem suam ab homine,
Our Saviour Says, Give unto Caesar the things which Are Caesars, and unto God those things which Are God's Augustine by that speech infers, Deus exigit ab homine imaginem suam ab homine,
& be more ready to heare thē to offer the sacrifice of fooles, for as in the making of a garlād, it is not sufficiēt that the flowers be sweet & clean but the hand that maketh them, must bee cleane also:
& be more ready to hear them to offer the sacrifice of Fools, for as in the making of a garland, it is not sufficient that the flowers be sweet & clean but the hand that makes them, must be clean also:
but they make the soyle the more fruitfull, and the more that we tast of Gods blessings and fauours, the more, let vs bee filled with the fruits of righteousnesse, to the glorie and praise of God:
but they make the soil the more fruitful, and the more that we taste of God's blessings and favours, the more, let us be filled with the fruits of righteousness, to the glory and praise of God:
otherwise our outward shew of thanksgiuing, is nothing but meere hypocrisie, like theirs of whom Paule doth pronounce, they professe that they know God,
otherwise our outward show of thanksgiving, is nothing but mere hypocrisy, like theirs of whom Paul does pronounce, they profess that they know God,
and sayd, that he would not offer vnto God that which cost him nothing. And when he had giuen towards the building of the temple 3000. talents of gold,
and said, that he would not offer unto God that which cost him nothing. And when he had given towards the building of the temple 3000. Talents of gold,
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they are thine (saith he) O Lord, to thee they are due? what are we that we shold thus offer vnto God? The earth is the Lords, & all the same contained, whatsoeuer we haue, we hold of him in chiefe,
they Are thine (Says he) Oh Lord, to thee they Are due? what Are we that we should thus offer unto God? The earth is the lords, & all the same contained, whatsoever we have, we hold of him in chief,
Nothing ought to make vs to be more forward in almes deeds, then to call to mind that God doth account it a sacrifice that is offered to himselfe (for sacrifices are offered vnto God) and that Christ wil account as done to himselfe? Whatsoeuer is done to the least of his brethrē.
Nothing ought to make us to be more forward in alms Deeds, then to call to mind that God does account it a sacrifice that is offered to himself (for Sacrifices Are offered unto God) and that christ will account as done to himself? Whatsoever is done to the least of his brothers.
Saint Peter sheweth that our prayers must haue as it were two wings, that they may moūt vp to heauē on the one side sobriety, in respect of our selus, on the otherside feruēt loue, in respect of our neighbor.
Saint Peter shows that our Prayers must have as it were two wings, that they may mount up to heaven on the one side sobriety, in respect of our selves, on the otherside fervent love, in respect of our neighbour.
First the Saints are blessed of the Father, to receiue a kingdome not purchased by their almes deeds, but prepared for them before the foundation of the world was layd,
First the Saints Are blessed of the Father, to receive a Kingdom not purchased by their alms Deeds, but prepared for them before the Foundation of the world was laid,
and thereof doth proceed their workes of charity, as a sacrifice of thanksgiuing, and yet those workes also the gift of God, as Augustine sayth, Deus coronat in nobis dona sua.
and thereof does proceed their works of charity, as a sacrifice of thanksgiving, and yet those works also the gift of God, as Augustine say, Deus Coronat in nobis dona sua.
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and the holy Ghost our Sanctifier, to make our election and calling more sure vnto our selues, & by the light of our good workes to cause others to glorifie our father in heauen.
and the holy Ghost our Sanctifier, to make our election and calling more sure unto our selves, & by the Light of our good works to cause Others to Glorify our father in heaven.
as here the Prophet exhorteth vs to tell forth Gods works with gladnesse, or (as some interprete it) with singing, I shall (God willing) speake at some other conuenient time.
as Here the Prophet exhorteth us to tell forth God's works with gladness, or (as Some interpret it) with singing, I shall (God willing) speak At Some other convenient time.
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God of his infinite goodnes graunt vs grace so with thankfull hearts, ioifull lips, and vertuous liues to glorifie his holie name in this life, that wee may be glorified to him for euer in the life to come,
God of his infinite Goodness grant us grace so with thankful hearts, joyful lips, and virtuous lives to Glorify his holy name in this life, that we may be glorified to him for ever in the life to come,
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and honour and power, To this inuisible and eternall Lord, three persons and one God, bee ascribed all maiestie, praise and dominion now and for euer Amen.
and honour and power, To this invisible and Eternal Lord, three Persons and one God, be ascribed all majesty, praise and dominion now and for ever Amen.
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